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berkTleyN 
LIBRARY    1 

UNiVERSlTY  OF     I 

call9::mia  y 


1 


a/^^^;^  d^ '  ^^5%^^  --   /Ct^->.^ 


THE 


HISTORY 


OLD  AND  NEW  TESTAMENT  * 


INTERSPERSED      WITH 

MORAL  AND  INSTRUCTIVE  REFLECTIONS, 

CHIEFLY     TAKEN 

FROM    THE    HOLY    FATHERS. 


rROM   THE    FRENCH. 

BY    J.    REEVE. 


BALTIMORE. 

PnULISHED  BY   FIHI.DINU  LUCA8,  JR. 

NO.    138  MABXCT  STRBBT. 


<S2S39't^'/    • 


LOAN  STACK 


^m"^  I  ^_ 


PREFACE. 


THE 


An  abridgment  of  the  historical  books  of  the  Old 
and  New  Testaments  was  compiled  in  French  by  a 
noted  writer  of  the  last  century,  and  pubhshed  under 
the  borrowed  name  of  Royaumont.  It  is  written  in 
a  plain,  easy  style,  suitable  to  the  subject,  and  formed 
upon  a  plan,  judiciously  chosen,  as  it  seems,  to  in- 
itiate youth  in  the  early  knowledge  of  Holy  Scripture, 
and  well  calculated  to  point  out  a  method  of  reading  the 
Sacred  History  with  advantage.  The  narrative  is  dis- 
tributed into  paragraphs,  and  the  paragraphs  are  con- 
cluded with  such  moral  and  instructive  reflections,  as 
are  suggested,  chiefly  by  the  holy  fathers,  to  render  the 
subject  more  intelligible  and  useful.  A  work  of  tliis 
kind  in  the  Enghsh  language  had  been  frequently 
called  for,  and,  in  obedience  to  that  call,  a  translation 
of  the  French  historical  abridgment  was  begun, 
under  the  encouragement  of  a  liberal  and  gracious 
patronage.  The  translator  had  not  far  advanced  in 
his  undertaking,  before  he  perceived,  that  the  author's 
intended  brevity  had  made  his  performance,  in  many 
parts,  defective  and  obscure  ;  and  that,  to  convey  any 
tolerably  clear  and  connected  account  of  the  Sacred 
History,  the  rules  of  translation  were  to  be  set  aside, 
and  the  text  itself  more  closely  attended  to.  It  like- 
wise appeared,  upon  a  nearer  examination,  that  the 
compiler,  in  some  of  his  reflections,  had  not  loss  studi- 
ously flattered  his  friends  of  Port-HoyaK  than  lu^  had 
been  partially  severe,  in  others,  upon  the  dignitaries 

'? 


4  PREFACE. 

of  the  Church ;  and,  in  many  of  his  passages,  had  given 
such  a  turn  to  the  thought  and  expression  of  the 
fathers,  as  was  more  calculated  to  support  an  enthu- 
siastic system  of  theology,  than  to  promote  the  inter- 
est of  true  piety.  This  seemed  totally  foreign  to  the 
purpose  of  an  English  reader,  and  an  alteration  was 
therefore  judged  expedient,  that  the  instruction  might 
be  rendered  more  universal,  and  the  expression  less 
exceptionable. 

In  the  historical  account,  which  is  here  given  of 
the  Inspired  Writings,  the  thread  of  the  narration  is 
carefully  connected,  and  carried  on  with  as  few  inter- 
ruptions as  the  nature  of  the  work  will  allow.  Facts 
are  related  as  they  occur,  according  to  the  order  of 
time,  in  which  they  happened,  and  not  according  to 
the  arrangement  of  books,  as  they  stand  in  the  com- 
mon Bible.  From  the  creation  of  the  world  to  the 
coming  of  our  blessed  Saviour,  the  best  chronologists 
reckon  four  thousand  years,  which  they  divide  into 
six  unequal  periods,  called  ages.  This  computation 
of  years  is  carefully  marked  at  the  head  of  each 
paragraph,  and  this  division  of  time  into  ages  is 
regularly  observed,  as  a  relief  to  the  reader's  memo- 
ry, in  helping  him  to  fix  and  retain  the  date  of  me- 
morable events. 

The  reader  will  undoubtedly  observe,  that  many 
facts  are  related  from  those  books,  which,  in  the 
English  Bible,  are  not  styled  canonical,  though  ac- 
counted holy.  How  or  by  what  authority  some 
books  of  the  Sacred  Writings  have  been  received 
into  the  Protestant  Canon,  and  others  left  out,  is  not 
the  present  subject  of  inquiry.  Let  it  suffice  to  say, 
that  this  abridgment  was  compiled  in  France,  where 
all  those  books  of  Scripture  are  held  to  be  canoni- 
cal, as  they  are  cited  in  the  forty-seventh  canon  of 
the  third  Council  of  Carthage,  A.  D.  397. 

The  Canonical  Writings,  being  penned  under  the 
immediate   influence   of  the   Holy   Ghost,   contain 


PREFACE.  5 

nothing  but  what  is  most  certainly  true,  and  are  to 
us  an  inexhaustible  source  of  Christian  knowledge 
and  instruction.  A  history,  thus  dictated  by  the  un- 
erring Spirit  of  God  himself,  is,  to  a  lover  of  truth, 
infinitely  more  pleasing  than  any  human  composition 
can  be.  For  there,  he  is  not  only  sure,  that  all  the 
facts  are  true,  he  moreover  finds,  that  many  of  those 
facts  are  expressly  foretold,  long  before  any  human 
marks  appeared  of  their  coming  to  pass :  he  is  there 
informed,  how  second  causes  are  directed  by  the 
hand  of  God,  to  concur  in  bringing  all  things  by  de- 
grees to  their  appointed  ends ;  he  there  sees,  with 
what  wonderful  wisdom  the  Creator  presides  over  all 
his  works ;  how  sweetly  and  how  powerfully  he  regu- 
lates the  springs  of  action  ;  and  with  what  certainty 
he  effects  his  omnipotent  decrees,  without  infringing 
the  privilege  of  man's  free  will :  the  rewards  of 
virtue,  and  the  punishments  of  vice,  the  danger  of 
prosperity,  and  the  advantages  of  affliction,  the  social 
and  religious  duties  of  public  and  private  life,  are 
there  emphatically  described,  and  illustrated  by  exam- 
ple. These  are  interesting  points  to  a  Christian 
reader ;  and  these  points  are  set  forth  by  the  inspired 
writers  in  that  sublime  simplicity  of  style,  and  sacred 
energy  of  expression,  which  no  modern  language  can 
equal,  and  no  studied  composition  can  pretend  to. 

Diflicult,  then,  is  the  task,  and  more  precarious  still 
must  be  the  success  of  an  undertaking  of  this  kind, 
where  the  object  is  both  to  instruct  and  please,  as 
far  as  human  capacity  will  permit,  without  deviating 
from  the  spirit,  or  from  the  letter,  of  the  divine  origi- 
nal ;  where  the  sense  of  the  sacred  text  may  be 
equally  injured  by  a  word  too  much  as  by  a  word  too 
little  ;  where,  in  fine,  a  respectful  deference  to  the 
Scripture  phrase  foregoes  the  ornaments  of  speech, 
and  yet  a  certain  flow,  with  some  degree  of  harmony 
in  the  composition,  is  requisite  to  luunour  the  reader's 
laste,  and  invite  his  attention,     lluwcver  short  this 


6  PREFACE. 

epitome  may  fall  of  the  judicious  reader's  expecta- 
tions, his  benevolence,  we  presume,  will  be  the  more 
readily  inclined  to  forgive  the  inaccuracies  and  de- 
fects he  meets  with,  when  he  is  candidly  assured, 
that  no  other  than  his  improvement  in  Christian 
knowledge,  to  the  greater  glory  of  God,  is  the  true 
motive  and  design  of  this  publication. 

Exeter,  1780. 


THE 

HISTORY 


HOLY    BIBLE, 


AGE  I. 


FROM  THE  CREATION  OF  THE  WORLD  TO  THE  DELUGE,  CON- 
TAINING THE  SPACE  OF  1656  YEARS. 


A.  M.  1.]     The   World  is  created.     Gen.  1.     [A.  C.  4000. 

God,  having  decreed  to  make  the  world,  as  he  has,  out  of 
nothing,  created  in  the  beginning  a  vast  and  indigested  mass, 
as  it  were,  of  matter  without  form,  dark  in  itseli',  and  void  of 
all  that  order  and  beautiful  variety  of  parts,  which  appeared 
soon  after.  The  holy  Scripture  expressly  says,  that  al- 
mighty God  perfected  this  great  work  in  six  days.  On  the 
first,  after  having  created  the  heaven  and  the  earth,  he  made 
the  light :  on  the  second  day  he  made  the  firmament,  to 
which  he  gave  the  name  of  heaven :  on  the  third  he  separat- 
ed the  dry  land  from  the  waters,  that  were  mingled  with  it ; 
the  waters  he  collected  together,  and  called  them  the  sea. 
He  then  commanded  the  earth  to  produce  the  ditVercnt  sorts 
of  plants  and  fruit  trees,  with  their  respective  seed  in  tl>eni, 
for  the  re-production  and  increase  of  each  in  its  own  kind. 
On  the  fourth  day  he  made  those  great  luminaries,  that  shine 
in  the  firmament  of  heaven,  the  sun,  moon,  and  stars ;  or- 
daining, at  the  same  time,  that  the  sun  should  preside  over  the 
day,  and  the  moon  over  the  night ;  that  by  their  stated  revo- 
lutions they  sliouhl  also  regulate  the  days,  the  months,  and 
seasons  of  the  ycai\  On  the  fifth  day  God  extended  his  cre- 
ative power  from  the  inanimate  to  the  animated  part  of  tho 
universe.  From  the  waters  he  produced  an  innumerable 
variety  of  creatures,  containing  within  themselves  tlie  princi- 


8  HISTORY  OF  THE  [age  i 

pie  of  life  and  motion;  fishes  of  various  size,  and  birds  of  eve- 
ry kind,  which  he  blessed,  and  bade  to  increase  and  multiply, 
commanding  these  to  people  the  air,  and  those  the  watery 
deep.  On  the  sixth  day  he  commanded  the  earth  to  produce, 
not  plants  and  trees,  as  it  had  already  done,  but  animals  and 
living  creatures  of  every  species.  He  chose  likewise  on  the 
same  day  to  create  man,  the  last  and  most  perfect  of  all  his 
w^orks  ;  for,  of  so  many  excellent  beings  which  he  had  formed, 
man  was  the  only  one  capable  of  knowing  and  of  loving  his 
Creator ;  and  therefore  for  man  were  they  all  created.  The 
creation  being  thus  perfected,  God  on  the  seventh  day  ceased 
from  doing  any  thing  more ;  for  which  reason  that  day  was 
then  consecrated  to  the  divine  service,  and  appointed  to  be 
kept  holy  in  future  times. 

Such  is  the  account  Moyses  has  given  us  of  the  creation, 
in  which  we  find  no  mention  made  of  the  angels ;  but  as 
those  pure  spirits  do  most  certainly  exist,  the  holy  fathers 
are  of  opinion,  that  they  were  created  by  almighty  God,  when 
he  spoke  those  words.  Let  light  be  made  :  and  in  consequence 
St.  Austin  understands  that  separation,  which  God  made  of 
the  light  from  darkness,  to  express  also  a  division,  which  he 
at  the  same  time  made  of  the  good  angels  from  the  bad. 
Thus,  from  the  first  existence  of  the  world,  and  in  the  most 
excellent  of  his  creatures,  it  pleased  the  divine  wisdom  to  let 
ns  see,  that  none  can  be  happy  who  separate  themselves 
^m  God ;  that,  to  whatever  degree  of  greatness  or  of  glory 
itiej  may  be  raised,  they  must  still  remain  subject  to  their 
Creator,  since  nothing  can  screen  them,  if  they  transgress, 
from  the  justice  of  an  offended  Deity :  therefore,  as,  by  the 
example  of  the  good  angels,  we  are  encouraged  in  that  indis- 
pensable duty  of  fidelity,  which  we  owe  to  our  Creator,  so,  at 
the  remembrance  of  those  fiery  torments,  into  which  the 
rebel  angels  have  been  thrown,  we  must  undoubtedly  con- 
clude, that  God  resists  the  proud,  and  gives  grace  to  the 
humble. 


A.  M.  \.'\Adam  placed  in  the  earthly  Paradise:  [A.  C.  4000. 
formution  of  Eve,  Gen.  2. 

The  heavens  and  the  earth  being  made  complete,  with  all 
their  ornaments,  and  the  man,  who  had  been  formed  out  of 
the  earth,  being  moreover  dignified  with  a  spiritual  and  im- 
mortal soul,  according  to  the  image  and  likeness  of  his  Maker, 
God  constituted  him  the  master  of  the  universe,  and  placed 


AGE  I.]  HOLY  BIBLE.  9 

him  in  the  terrestrial  paradise.  Paradise  was  the  seat  of  all 
earthly  happiness,  a  garden  teeming  with  dehght,  planted  by 
the  hand  of  God  himself,  and  adorned  with  every  produce  of 
nature  that  was  pleasing  to  the  taste  and  charming  to  the  eye. 
In  the  middle  of  this  garden  was  a  tree,  called  the  tree  of 
life,  and  near  it  grew  the  tree  of  the  knowledge  of  good  and 
evil.  Here  it  was  that  God  placed  the  first  man,  not  to  be 
an  idle  inhabitant  or  a  mere  spectator  of  the  place,  but  to  keep 
and  work  it,  as  the  Scripture  particularly  specifies.  But  lest, 
in  the  midst  of  such  delights,  he  might  unwarily  forget  his 
divine  Benefactor,  on  whom  he  solely  depended  for  the  enjoy- 
ment of  them,  almighty  God  restrained  him  in  one  particular 
point,  and  thereby  gave  him  an  opportunity  of  showing  at 
once  his  obedience  and  his  gratitude.  The  precept  was  but 
one ;  it  was  an  easy  and  a  just  precept.  You  may  eat,  says 
God,  of  every  tree  that  grows  in  Paradise,  excepting  that  of 
the  knowledge  of  good  and  evil :  that  tree  alone  you  must 
not  touch ;  or,  if  you  do,  you  will  most  assuredly  die  in  pu- 
nishment thereof.  He  then  made  all  the  living  creatures  pass 
in  review  before  Adam ;  and  Adam,  for  so  the  first  man  was 
called,  gave  to  each  a  name,  expressive  of  the  nature  and 
qualities  of  which  each  species  of  bird  and  animal  was  pos- 
sessed. Amidst  such  a  variety  of  living  creatures,  he  saw 
none  equal  to  himself,  nor  was  there  one  endowed  with 
reason,  to  whom  he  could  speak  his  thoughts.  He  fell  asleep, 
and,  during  his  repose,  God  took  out  one  of  his  ribs,  which  he 
formed  into  a  woman,  filling  up  the  vacant  space  in  his  side 
with  flesh  instead  of  bone.  Adam  no  sooner  saw  her,  but, 
struck  at  her  charming  figure,  with  ecstasy  he  cried  out.  This 
is  the  bone  of  my  bone,  and  the  flesh  of  my  flesh  !  For  this 
reason  the  husband  in  future  times  shall  leave  his  father  and 
mother  to  cleave  to  his  wife,  and  they  shall  be  two  in  one. 

In  this  first  Adam  almighty  God  has  given  us  a  most  palpa- 
ble mark  of  what  was  long  after  to  happen  in  the  second  :  and 
the  holy  fathers  tell  us,  that  the  mysterious  sleep  of  Adam 
was  a  figure  of  the  death  of  Jesus  Christ  upon  the  cross. 
For  then  it  was,  that  the  Church  was  formed  by  our  divine 
Saviour :  and  the  water  and  blood,  which  issued  from  his 
gaping  side,  mark  the  source  from  whence  the  sacraments  of 
the  new  law  derive  their  power  to  heal  and  cleanse  our  souls. 
This  lioavenly  Bridegroom,  having  in  some  sort  left  his  Father 
in  heaven,  came  in  human  shape  amongst  us,  to  unite  iiimself 
eternally  to  his  Church,  the  spouse  he  had  taken  upon  earth  ; 
and,  having  made  us  worthy  of  contracting  so  inefl'able  an  alii- 

n 


10  HISTORY  OF  THE  [age  i. 

ance  with  him,  he  most  truly  says  of  his  Church,  what  Adam 
said  of  Eve,  Behold  the  flesh  of  my  flesh,  and  the  bone  of  my 
bone ! 

A.  M.  1.]         The  Fall  of  Adam.  Gen.  3.         [A.  C.  4000. 

Scarce  had  Adam  and  Eve  begun  to  enjoy  the  delights  of 
paradise,  when  the  devil,  who  had  been  already  ruined  by 
his  pride,  resolved  to  try  his  utmost  malice  against  them  :  he 
resolved  to  deprive  them  at  once,  if  he  could,  both  of  their 
happiness  and  innocence.  He  was  galled  with  envy  to  see 
two  creatures,  whose  low  beginning  was  from  the  slime  of  the 
earth,  thus  blessed  and  happy  in  their  fidelity  to  God,  while 
he,  an  original  inhabitant  of  heaven,  was  thrown  down  into 
the  lowest  disgrace  and  misery.  He  therefore  began  to  ex- 
ecute the  ruinous  design  which  he  had  formed  against  them, 
and  undertook  to  destroy  the  succeeding  race  of  mankind  in 
the  very  root.  For  this  purpose  he  made  use  of  the  serpent, 
which  of  all  animals  was  the  most  subtle  :  and,  not  doubting 
but  the  easiest  and  most  certain  way  to  succeed  would  be  to 
seduce  the  woman  first,  he  thus  expressed  himself  to  her : 
Why  has  not  God  permitted  you  to  eat  indiscriminately  of  all 
the  fruits  of  this  garden  ?  He  has,  replied  Eve  :  we  eat  of 
every  fruit  in  the  garden  except  one,  and  that  one  God  has 
forbidden  us  to  touch,  lest  we  die.  It  is  not  the  fear  of  your 
dying,  answered  the  serpent ;  it  is  the  apprehension  of  your 
knowing  too  much,  which  has  induced  God  to  lay  such  a  re- 
straint upon  you ;  for  he  knows,  that  by  eating  of  this  fruit 
you  will  not  die,  but  that  your  eyes  will  be  opened,  and  you 
yourselves  will  become  as  Gods,  like  him,  having  the  know- 
ledge of  good  and  evil.  Eve,  instead  of  turning  away  her  ear, 
as  she  ought,  from  such  deceitful  language,  not  only  hstened, 
but  was  even  pleased  with  her  seducer.  She  was  flattered 
with  his  promise ;  she  sucked  the  poison  of  his  words  into 
her  very  soul ;  she  looked  earnestly  at  the  fruit,  and,  conclud- 
ing it  to  be  as  delicious  to  the  taste  as  it  was  delightful  to  the 
eye,  she  put  forth  her  hand,  she  took  it,  she  eat  of  it.  Thus 
was  Eve  gradually  led  to  transgress  the  command  of  her 
Creator,  and  thus  did  sin  enter  into  the  world.  For  no  sooner 
had  she  herself  eaten  of  the  forbidden  fruit,  but  she  offered  it 
to  her  husband,  and  he  did  also  eat  thereof.  Rather  than  be 
the  cause  of  any  uneasiness  to  the  spouse  he  loved,  he  chose, 
by  a  sinful  compliance,  to  renounce  the  fidelity  which  he  owed 
to  his  Creator,  and   thereby  betrayed  a  want  of  that  manly 


AGE  I.]  HOLY  BIBLE.  11 

virtue,  even  in  paradise,  which  Job  in  aftertimes  so  greatly 
displayed  upon  his  dunghill,  as  the  fathers  remark. 

This  is  the  transgression  of  which  death  and  all  the  train  of 
human  miseries  is  the  fatal  consequence.  This  is  the  sin  too 
enormous  in  its  guilt  for  words  to  express,  since  in  the  father  it 
ruined  his  whole  posterity.  Sprung  from  rebellious  parents, 
we  are  born  the  slaves  of  Satan  ;  nor  should  we  have  ever 
had  the  possibility  of  recovering  our  forfeited  inheritance, 
had  not  God  himself  become  our  deliverer.  The  greatness 
of  so  unmerited  a  mercy  ought  never  to  be  forgotten  by  us : 
as,  on  one  hand,  it  challenges  our  most  grateful  acknowledg- 
ments to  God,  so,  on  the  other,  it  admonishes  us  to  be  always 
upon  our  guard  against  every  temptation  of  the  old  serpent. 
That  malicious  enemy  of  mankind  still  remembers,  and  still 
practises,  the  same  wiles,  that  succeeded  once  so  well  with 
him  in  paradise.  By  a  thousand  ways  he  daily  tries  to  per- 
suade us,  that  we  may  innocently  follow  our  own  inclinations, 
even  against  the  express  commands  of  God  our  Creator. 
But  as  Eve  by  experience  found  the  threats  of  God  to  be  as 
certain  as  the  promises  of  the  serpent  were  deceitful,  so  we 
always  should  remember,  that  God  is  still  as  unchangeable, 
as  he  was  then,  in  the  commands  he  gives ;  and  that  the  spe- 
cious interpretations  we  may  be  tempted  to  make,  in  order 
to  elude  their  force,  are  no  more  than  the  artifices  of  a  subtle 
enemy,  endeavouring  to  impose  upon  the  children  as  he  once 
did  upon  their  parents. 

A.  M.  1.]     Punishment  of  Adam.    Gen.  3.     [A.  C.  4000. 

By  the  fall  of  our  first  parents  vanished  the  pleasing  pros- 
pect of  their  happiness.  Being  stript  of  their  original  inno- 
cence, they  for  the  first  time  perceived  that  they  were  naked. 
For  while  their  minds  were  unstained  with  sin,  and  the  appe- 
tite of  their  senses  remained  subject  to  reason,  they  had 
known  no  cause  of  shame:  but  shame  now  followed  the 
inward  consciousness  of  guilt,  and  made  them  blush  at  what 
they  had  not  observed  before ;  for  which  reason  they  girded 
themselves  round  with  fig-leaves,  finding  a  total  change  was 
wrought  within  them.  What  had  hitherto  been  their  joy, 
began  to  alarm  and  terrify :  they  hoard  the  voice  of  God 
walking  in  the  garden  :  it  was  no  longer  the  voice  of  glad- 
ness, it  was  a  sound  of  terror  in  their  ears  :  (hey  ran  off,  and 
hid  themselves,  treml)ling  with  fear,  among  the  thickest  of 
(he  trees.      God  called  upon  Adam  by  namO)  and  asked  iiira 


12  HISTORY  OF  THE  [age  i. 

where  he  was.  I  heard  your  voice,  said  Adam,  but  was  afraid 
of  being  seen  by  you  on  account  of  my  being  naked.  Adam 
mentioned  not  the  real  reason  of  his  fear,  but  soon  found  that 
it  was  in  vain  to  dissemble  with  an  all-knowing  Gcd.  Being 
severely  reprimanded  for  his  disobedience,  which  was  the 
real  cause  of  his  blushing  and  confusion,  he  began  to  excul- 
pate himself  upon  the  weak,  but  cruel  pretence,  that  the 
woman  had  first  offered  the  fruit  to  Ijim.  The  woman,  hear- 
ing herself  thus  accused,  sought  also  in  the  same  manner  to 
shift  the  blame  from  heri^elf,  and  fix  it  upon  the  serpent,  that 
had  deceived  her.  But  in  a  formal  violation  of  his  precepts, 
God  admits  of  no  such  excuses :  he  cursed  the  serpent  upon 
the  spot,  as  the  prime  promoter  of  the  sin,  condemning  him 
to  creep  upon  his  belly  along  the  earth,  and  to  eat  of  the  dust 
thereof  all  the  days  of  his  life  ;  and  concluded  by  pronouncing 
his  disgrace  and  final  overthrow  by  the  woman,  who  in  her 
seed  should  hereafter  crush  his  head.  He  then  addressed 
himself  to  the  other  two  offenders,  that  stood  before  him,  and 
sentenced  them  both  to  the  most  afflicting  penalties,  which 
their  posterity  severely  feel  to  the  present  day.  He  told 
the  woman,  in  particular,  that  he  would  multiply- her  suffer- 
ings :  that,  in  bringing  forth  her  children,  she  should  groan 
with  pain,  and  be  for  ever  subject  to  her  husband's  power. 
To  Adam  he  said,  that,  since  he  had  preferred  the  woman's 
voice  to  the  voice  of  God,  the  earth  should  be  cursed  on  that 
account ;  that,  notwithstanding  his  hard  labour  to  render  it 
fertile,  it  should  produce  him  briers  and  thorns ;  and  that  by 
the  sweat  of  his  brow  he  should  earn  his  bread ;  until  he 
returned  to  dust,  from  whence  he  had  been  taken.  After 
this  he  clothed  them  with  the  skins  of  beasts,  and,  to  make 
them  still  more  sensible  of  their  sinful  folly,  he  ironically 
exclaimed,  Behold  !  Adam  is  become  like  one  of  us  ;  by  ex- 
perience he  has  now  the  knowledge  of  good  and  evil.  He 
never  shall  come  near  the  tree  of  life,  lest  he  should  be  for 
eating  also  of  that  fruit,  and  live  for  ever.  God  therefore 
drove  them  out  of  paradise,  and  at  the  entrance  placed  a 
cherub  with  a  fiery  sword,  to  prevent  their  return. 

Thus  were  our  unhappy  parents  compelled  to  quit  that 
garden  of  delights  :  thus  were  they  sent  out  to  bewail  their 
misery  in  a  desert  land,  where  they  met  with  nothing  but  the 
melancholy  marks  of  their  own  disobedience.  Their  ideas 
of  the  happiness,  which  they  had  just  lost,  were  fresh  in 
their  minds;  and,  having  now  the  experience  of  evils, 
which  in  the  state  of  innocence  they  had  never  known,  they 


AGE  I.]  HOLY  BIBLE.  13 

could  not  help  making  a  comparison  between  the  two  ex- 
tremes. The  first  light  of  natural  knowledge  was  not  yet 
extinguished  in  them  ;  their  notions  of  good  and  evil  were 
more  clear  than  any  man  can  now  form ;  the  more  sensible 
therefore  was  their  affliction  to  see  themselves  so  miserably 
fallen  from  what  they  were.  Their  hearts  \iere  ready  to 
burst  with  grief  at  the  prospect  of  so  many  of  their  helpless 
children,  who  were  eternally  to  perish  on  their  account. 
For,  having  once  consented  to  the  sin,  they  could  not  possibly 
prevent  the  fatal  consequences  of  it.  However  exemplary 
their  penance  may  have  been,  it  could  not  of  itself  save  either 
them  or  their  children.  The  work  of  their  salvation,  more- 
over, required  the  grace  and  mediation  of  a  God  made  man, 
whose  merits  should  be  equajly  infinite  with  his  mercy. 
This  Jesus  Christ  has  done  for  them  and  us ;  and  he  has 
done  it  in  so  wonderful,  and  so  plentiful  a  manner,  that,  with 
the  Church,  we  may  call  the  sin  of  Adam  in  some  sort  a  ne- 
cessary sin  and  a  fortunate  transgression.  This  is  the  re- 
demption which  our  first  parents  hoped  for ;  this  was  the 
thought  that  comforted  them  in  all  their  miseries. 

A.  M.  128.]  Abel  slain  by  his  Brother  Cain.  [A.  C.  SS72. 
Gen.  4. 

Adam,  soon  after  his  fall,  began  to  increase  his  family  ;  the 
first  of  his  sons  was  called  Cain,  and  the  second  was  called 
Abel.  Cain  soon  showed  himself  to  be  of  a  very  jealous 
temper,  naturally  rough  and  violent ;  he  employed  his  time 
in  working  and  tilling  the  ground.  Abel  was  more  meek ; 
his  natural  turn  of  mind  led  him  to  the  more  gentle  exercises 
of  piety  in  the  employment  of  a  shepherd.  Both  bcin";  in- 
structed in  the  duties  of  religion,  they  both  worshipped  the 
supreme  Being  by  religious  sacrifice  ;  the  one  offered  to  God 
the  best  and  the  fattest  of  his  flocks,  the  other  presented  him 
with  the  first  fruits  and  gifts  of  the  earth.  But,  as  their  offer- 
ings were  made  with  very  different  dispositions  of  the  heart, 
so  very  different  likewise  was  the  acceptance  they  found  in 
the  divine  sight.  It  stung  Cain  to  the  very  quick  to  see  the 
preference  given  to  his  brother  ;  his  countenance  fell,  and  a 
discontented  gloom  expressed  the  rancour  of  his  heart.  The 
piety  of  Abel  was  tlie  great  cause  of  his  uneasiness ;  and  a 
brother's  good  qualities,  which  lie  himself  was  wholly  void 
of,  stirred  up  his  envy  into  a  most  violent  hatred :  it  was  the 

beginning  of  what  has  happened  in  every  subsequent  age  of 
y 


14  HISTORY  OF  THE  [age  i. 

the  Church,  where  the  good  .and  virtuous  are  obliged  to 
bear  the  unjust  censures  and  aversions  of  the  wicked,  witli 
whom  they  converse.  God  himself  was  pleased  to  speak,  in 
order  to  gain  the  heart  of  that  wretched  man.  He  asked  him 
why  he  let  himself  be  carried  away  by  passion ;  why  he 
was  cast  down  ;  and  why  he  fretted  at  what  did  not  concern 
him.  Thou  art  accountable  only  for  thy  own  actions,  said 
God  to  him,  whether  good  or  evil :  if  they  are  good,  thou 
shalt  have  thy  reward ;  but  if  evil,  thou  alone  must  bear  the 
guilt  of  thy  sin.  The  divine  admonition  was  with6ut  its 
effect.  For,  as  saint  Gregory  observes,  the  word  of  God, 
which  is  so  sovereign  a  remedy  agajng^  every  other  distemper 
of  the  soul,  cures  not  the  secret  wounds  of  envy*;^Wlie^  ap- 
plied to  them  :  it  does  but  exasperate  instead  of  healing.  Cain 
had  worked  his  passion  up  to  its  full  height ;  being  bent  upon 
acts  of  violence,  he  invited  his  harmless  and  unsuspecting- 
brother  to  walk  out  with  him  into  the  fields,  where  he  vio- 
lently attacked  and  killed  him  upon  the  spot.  Horrid  as  the 
action  was,  the  murderer  w^as  too  hardened  in  his  guilt  to  be 
shocked  at  it.  God  soon  after  asked  him,  what  was  become 
of  Abel.  He  insolently  answered,  that  he  did  not  know, 
neither  was  he  his  brother's  guardian.  But,  to  convince  him 
that  nothing  can  escape  the  eye  of  an  all-discerning  Provi- 
dence, God  told  him,  in  reply,  that  the  blood  of  his  brother 
Abel  cried  to  heaven  for  vengeance  against  him ;  that  he 
should  therefore  be  accursed  upon  the  earth  ;  that  he  should 
shun  the  society  of  men,  and  live  a  vagabond  all  the  days  of 
his  life  ;  giving  an  example  to  future  ages  of  the  vengeance 
due  to  all,  who  unjustly  shed  their  innocent  neighbour's 
blood,  or  by  enmity  murder  him  in  their  hearts. 

The  holy  fathers  consider  the  death  of  Abel  as  a  figure  of 
the  death  of  Jesus  Christ,  and  his  sufferings  as  a  beginning 
of  those  persecutions  which  the  faithful  in  all  ages  were  to 
bear  from  their  jealous  brethren.  Therefore  the  true  follow- 
ers of  their  divine  Master  are  not  afraid  of  being  exposed 
to  the  injustice  of  a  persecuting  world,  knowing  that,  if  their 
sufferings  are  great,  great  also  will  be  their  reward ;  and 
that  to  repine  at  the  first,  would  be  to  make  themselves  un 
worthy  of  the  second. 

A.  M.  1556.]  Noah's  Ark,  Gen.  6.  [A.  C.  2444. 

The  descendants   of  Cain  inherited   their  father's  spirit, 
tiiid  became  a  very  wicked  race  of  men ;  the  sins  of  the  earth 


AGE  I.]  HOLY  BIBLE.  15 

increased  in  proportion  with  the  number  of  its  inhabitants. 
About  the  time  of  Abel's  death,  God  had  given  to  Adam 
another  son,  whom  he  named  Seth,  and  whose  descendants, 
for  their  piety,  are  in  the  holy  Scripture  called  the  sons  of 
God  ;  till,  falling  in  love  with  women  of  the  race  of  Cain, 
they  also  were  corrupted  like  the  rest.  In  process  of  time, 
their  wickedness  became  so  great  and  universal,  that  scarce 
any  remains  of  virtue  could  be  discovered  in  them.  The 
marks  of  original  righteousness  were  either  worn  away  by 
neglect  or  disfigured  by  vice.  Man,  the  visible  master-piece 
of  the  creation,  was  so  far  degenerated  from  his  first  state, 
that  he  seemed  a  disgrace  even  to  the  creatures  that  had 
been  made  for  his  use  and  benefit.  The  Lord  repented,  as 
the  Scripture  expresses  it,  and  was  sorry  for  having  made 
him  :  he  resolved  to  sweep  him  off  the  face  of  the  earth,  and 
with  him  aU  the  living  creatures  that  had  been  made  for  his 
service.  Amongst  so  many  thousands  of  men  that  were 
then  living,  only  one  was  distinguished  for  his  innocent  and 
spotless  life.  Noah  was  this  man  ;  who,  being  in  favour  with 
his  Creator,  had  the  happiness  to  be  chosen  by  him  for 
the  restorer  of  a  future  race,  when  the  first  should  be  de- 
stroyed. To  Noah,  therefore,  did  G*d  communicate  the  re- 
solution he  had  taken  of  destroying  the  world  by  an  univer- 
sal deluge ;  and,  as  he  intended  to  show  mercy  to  him  and 
his  family,  commanded  him  to  build  an  ark,  according  to  the 
dimensions  he  then  gave  him.  Noah  set  immediately  to 
work,  and  was  an  hundred  years  in  completing  it.  During 
that  time  men  saw  the  preparations  he  was  making,  and 
could  not  be  ignorant  of  his  design :  they  undoubtedly  heard 
the  divine  threat,  but  did  not  apprehend  it  would  fall  so 
heavily  :  they  considered  it  as  a  distant  evil,  and,  beina;  wed- 
ded to  their  passions,  either  would  not  believe,  or  did  not 
regard  it. 

Strange  as  the  insensibility  of  those  antediluvians  may 
a))pcar,  it  is  no  more  than  what  will  again  happen  in  the 
latter  days,  as  our  blessed  Saviour  tells  us  in  his  Gospel. 
As  suddenly  and  unexpectedly  as  the  deluge,  the  last  judg- 
ment will  likewise  come  upon  the  world.  In  compassion  to 
mankind,  almighty  God  threatens,  long  beforehand,  that  the 
fear  of  punishment  may  make  tliem  studious  to  prevent  it ; 
for  h(^  never  j)unishes  but  with  regret,  and  when  the  impeni- 
tence of  siimors  provokes  his  severest  anger.  lie  cannot 
with  indilVeronce  see  his  threats  disregarded,  his  admonitions 
.slighted,  and  his  mercy  abused.     Men  must  not  fancy,  ti)ai 


16  HISTORY  OF  THE  [age  i. 

their  numbers,  or  their  wealth,  or  worldly  power,  will  be 
able  to  screen  them  from  the  vengeance  that  their  crimes 
deserve.  When  summoned  to  appear  before  the  tribunal  of 
an  omnipotent  judge,  they  will  find,  that  the  whole  world 
will  be  as  little  able  to  stand  against  the  fires  of  the  last  day, 
as  against  the  waters  of  the  deluge. 

A.  M.  1656.]  The  Deluge.     Gen.  6.  [A.  C.  2344. 

The  fatal  period,  fixed  for  purifying  the  earth  by  water, 
being  at  hand,  God  commanded  Noah  to  take  of  every  kind 
of  bird  and  animal,  male  and  female,  seven  couple  of  those 
,that  were  clean,  and  one  couple  only  of  such  as  were  unclean, 
and  to  convey  them  into  the  ark,  with  provisions  of  all  sorts 
sufiicient  for  a  twelve-month.  These  orders  being  executed, 
Noah  and  his  wife,  with  his  three  sons,  Sem,  Cham,  and 
Japhet,  and  their  three  wives,  entered  into  the  ark,  and,  ac- 
cording to  the  Scripture  phrase,  God  fastened  close  the  door 
on  the  outside.  At  that  moment  the  cataracts  of  heaven 
were  opened,  and  an*incessant  dieluge  of  rain  was  poured  out 
with  great  violence  for  forty  days  and  nights  together.  The 
earth  soon  disappearetf,  and  the  sea  was  ho  longer  distinf 
guished  by  any  bounds ;  the  inundation  spread  itself  impetu- 
ously above  every  thing,  till  the  surface  of  the  waters  was 
fifteen  cubits  higher  than  the  highest  mountains.  Birds, 
animals,  and  men,  were  swept  away  by  the  torrent,  and  lay 
buried  beneath  the  deep ;  and,  excepting  what  were  in  the 
ark,  all  perished  v/ithout  distinction.  The  ark,  in  the  mean 
time,  rose  with  the  rising  flood,  and  rode  triumphant  over  the 
raging  waters.  Then  did  those  unhappy  mortals,  who  had 
laughed  at  Noah's  .prudent  forecast^  mgst  bitterly  bewail 
their  folly;  with  deep  despair  did  they  then  see  themselves 
swallowed  up  by  the  resistless  waves,  and  the  moi-e  sensibly 
did  they  feel  the  stroke  of  their  destruction,  as  they  had  re- 
ceived the  power  and  timely  notice  to  prevent  it. 

The  holy  fathers  have  considered  the  ark  of  Noah  .as  a 
figure  of  the  Church  of  Christ,  and  in  that  view  have  learn- 
edly commented,  not  only  upon  the  stateliness  of  its  bulk,  but 
also  upon  the  assemblage  of  living  creatures,  that  were  con- 
tained within  it.  The  Church,  like  the  ark,  has  triumphantly 
risen  above  the  storms  that  have  been  raised  to  depress  her ; 
by  the  activity  and  vigour  of  her  founders,  she  has  carried  sal- 
vation even  to  the  extremities  of  the  earth,  whilst,  by  the  voca- 
tion of  the  Gentiles,  she  assembles  within  her  pale  a  collective  ^ 


AGE  ii.J  HOLY  BIBLE.  17 

body  of  believers  from  every  tribe  and  nation  beneath  the 
sun.  This  is  the  refuge  which  all  must  flock  to,  who  desire 
to  be  saved  ;  this  is  the  sanctuary,  ^ut  of  which  no  salvation 
can  be  found.  For  whoever  does  not  believe,  says  our  bless- 
ed Lord,  will  eternally  perish.  Singular,  then,  bas  been  the 
mercy  of  our  Redeemer,  who,  in  preference  to  thou^nds,  has 
not  only  taken  us  into  the  bosom  of  his  Church,  but  has 
moreover  given  us  the  grace  to  know  our  happiness  therein. 
Without  such  a  grace,  we  had,  like  the  rest,  been  borne  down 
the  torrent,  wliich  has  deluged  the  world  with  vicfr  and  infi- 
delity. By  a  merciful  stroke  of  his  special  provid^ce  we 
have  been  cleansed  from  sin  in  the  waters  of  baptism ;  by 
his  cross  we  have  been  rescued  from  perdition ;  and  through 
his  merits  we  hope  to  enter  the  haven  of  eternal  repose. 


END    OF    THE    FIRST    AGE. 


Names  and  Ages  of  the  ten  Patriarchs  of  the  First  Age. 

A.M. 


born 

died 

aged 

1  Adam 

930 

930 

2  Seth 

130 

1042 

912 

3  Enos 

235 

1140 

905 

4  Cainan 

325 

1235 

910 

5^Malaleel 

395 

1290 

895 

6  Jared 

460 

1422 

962 

7  jEnoch 

622 

987 

365 

8  Mathusalem 

687 

1656 

969 

9  Lamech 

874 

1651 

777 

10  Noah  1057     2006     950 


SECOND   AGE   OF  THE   WORLD. 

FROM    THE    DELUGE,  1657,  TO    THE    VOCATION    OF    ABRAHAM, 
2083  :    COMPREHENDING    THE    SPACE  OF  426  YEARS. 

A.  M.  1657."|A7k/A  quits  the  Ark  :  the  Rainh()u\\ \,  C.  2343. 
Gen.  8. 

Thk  flood  had  contintied  in  its  full  fury  for  a  iiundrcd  and 
fifty  (hiys,  wluMi  (lod  was  ])leased  to  rcnuMnher  Noali  and  his 
:3*  C 


18  HISTORY  OF  THE        ,  [age  ii. 

companions  in  the  ark.     He  put  the  wind  into  motion,  which, 
blowing  steadily  from  one  point,  began  to  dispel  the  clouds, 
and  to  drive  the  waters  back  to  their  source.     The  inunda- 
tion visibly  decreased,  and  in  the  seventh  month  left  the  ark 
upon  the  top  of  Mount  Ararat,  in  Armenia.     The  ark  there 
rested  for  four  months,  when  Noah,  being  eager, to^^  know 
whether  the  waters  had  subsided,  opened  the  window  and 
sent  out  a  crow :  the  crow,  an  unclean  bird,  and  the  emblem 
of  an  abandoned  sinner,  returned  no  more  into  the  ark :  but 
the  dove,  which  was  sent  out  seven  days  after,  not  finding 
any  place  to  rest  upon,  soon  flew  back,  and  was  taken  in 
again.     At  the  end  of  seven  days  more,  she  was  sent  out  a 
second   time,  and  in  the  evening  came  back  with  a  green 
olive-branch  in  her  beak,  which  Noah  joyfully  received,  not 
only  as  a  proof  that  the   flood  was  abated,  but  likewise  as  a 
sign  that  God  was  now  reconciled  with  the  world.    He  opened 
the  top  of  the  ark,  looked  round,  and  saw   that  the  waters 
had  retired,  and  left  the  surface  of  the  earth  quite  dry.     By 
the  command  of  God,  he  then  went  out  of  the  ark,  he  and 
his  wife  and  sons,  and  every  other  living  creature  with  them, 
after  they  had  been  shut  up  for  a  whole  year.     He  no  sooner 
set  his  foot  upon  the  dry  land,  but  he  erecied  an  altar,  and  offer- 
ed to  God  a  sacrifice,  in  acknowledgmept  of  his  special  good- 
ness towards  him.     God  was  pleased  with  Noah's  gratitude, 
and  accepted  his  sacrifice.     He  blessed  him  and  his  children, 
telling  them  to  re-people  the  earth,  which  he  promised  never 
to  curse  again  on  account  of  the  sins  of  men.     To  convince 
them  of  the  care  he  took  of  their  future  preservation,  he 
impressed  an  awe  and  fear  of  man  upon  the  brute  creation, 
and  gave  to  Noah  and  his  sons  a  discretionary  power  over  all 
living  creatures,  with  permission  to  use  them  as  they  used 
the  vegetables  of  the  earth,  for  food  and  nourishment.     He 
moreover  entered  into  a  solemn  covenant  with  the  holy  pa- 
triarch and    his  posterity,  and  assigned  the    rainbow  as  a 
token  of  the  peace  between  them.     When  you  shall  see  my 
bow  in  the  clouds,  said  he,  be  then  assured,  that  I  am  mind- 
ful of  the  contract,  and  of  the  promise  I  have  made,  never  to 
destroy  the  world  again  by  another  flood.     And  in  effect  no 
such  general  calamity  since  that  period  has  befallen  mankind  : 
though  their  heinous  crimes  have  often  cried,  and  still  cry 
aloud  for  vengeance,  God  nevertheless  continues  faithful  to 
his  word,  nor  will  his  promise  ever  fail.     The  rainbow  is  a 
standing  sign  of  his  mercy  towards  us ;  and,  as  often  as  that 
.sign  appears,  it  ought  to  remind  us  of  the  gratitude  we  owe 


AGE  ii.J  HOLY  BIBLE.  19 

him.  For  his  power  is  still  the  same,  nor  is  his  arm  abridged, 
though  no  longer  exerted  with  the  same  visible  marks  of  terror. 
It  is  not  simply  to  the  painted  bow,  which  appears  in  a 
clouded  sky,  that  we  are  to  confine  our  view  ;  it  is  the  Church, 
says  saint  Ambrose,  on  which  we  are  to  fix  our  attention. 
Brilliant  as  the  rainbow  in  all  its  glory,  the  Church  shoots 
her  rays  of  brightness  on  every  side  through  the  clouds  that 
surround  her.  Those  brilliant  rays  are  the  various  graces 
with  ^vjjich  Gq^^^orj>6.hie  spquse,  aijd  m^kes  her  shine  so 
chafminJ|to  the  eyes  of  men.  Faithful  in  her  duty,  she  re- 
ceives them  all  as  the  gifts  of  his  divine  goodness  to  her ; 
she  bows  to  God,  the  Author  of  her  greatness ;  him  she 
adores  as  the  Sun  of  justice,  that  enlightens  and  sets  her  up, 
not  only  as  a  sign,  but  as  the  mediatrix  of  peace  between  God 
and  his  people. 

A.  M.  1658.]       Cham  cursed  by  his  Father.      [A.  C.  2342. 
Gen.  9. 

Scarce  had  the  effects  of  God's  anger  ceased  upon  the 
earth,  when  there  happened  an  event,  which  shows  what 
little  good  is  to  be  expected  from  man,  when  his  heart  is 
once  corrupted,  or  governed  only  by  servile  fear.  Of  the 
three  sons  of  Noah,  who  had  been  so  miraculously  preserved 
from  the  general  wreck,  there  was  one,  who,  having  first  drawn 
upon  himself  the  malediction  of  his  father,  merited  also  that 
of  God ;  instead  of  being  the  head  of  a  virtuous  race,  for 
which  he  had  been  preserved,  he  became  the  author  of  a 
very  unfortunate  posterity.  Noah,  seeing  himself  in  the  midst 
of  a  ruined  and  dispeopled  country,  applied  himself  to  the 
works  of  husbandry,  and,  amongst  other  rural  employments, 
planted  the  vine.  When  the  time  of  vintage  came,  he  gather- 
ed and  pressed  the  grapes,  drank  freely  of  the  juice,  and 
intoxication  was  the  consequence,  before  he  was  aware  of  it. 
He  fell  asleep  in  a  posture,  as  it  happened,  not  decent  to  be 
seen,  and  lay  uncovered  in  the  middle  of  his  tent.  Cham, 
his  second  son,  and  the  father  of  Chanaan,  was  the  first  to 
discover  him  in  that  situation.  Filial  piety,  one  would  think, 
ought  to  have  prompted  him  to  conceal,  or  at  least  compas- 
sionate, an  aged  father's  disgrace ;  but,  instead  of  that,  he 
impudently  laughed  and  diverted  himj^elf  at  what  he  saw. 
Nor  was  that  all :  he  ran  open-mouthed  with  it  to  Sem  and 
Japiiet,  and  invited  them  also  to  come  and  join  in  the  diver- 
sion.    But  they,  more  mindful  of  the  reverence  due  to  a 


20  HISTORY  OF  THE         ^  [age  ii. 

parent,  threw  a  mantle  over  th^ir  shcnilders,  and,  respectfully 
turning  their  faces  a  different  way,  covered  in  their  fathei 
what  they  could  not  innocently  look  at.  Noah,  as  soon  as  he 
awoke,  being  informed  of  all  that  had  passed,  condemned  the 
action  of  Cham,  and  pronounced  the  curse,  which  his  son 
Chanaan  was  to  inherit  on  that  account.  Chanaan,  said  he, 
shall  be  a  slave  to  the  slaves  of  his  brethren  unto  future 
generations ;  while,  for  their  piety,  Sem  and  Japhet  shall  be 
blessed  with  a  long  and  prosperous  posterity. 

This  story,  in  the  literal  meaning  of  the  words,  conveys  a 
most  important  instruction  for  children  to  pay  that  honoui 
and  respect  to  their  parents,  which  God  commands  them,  and 
to  be  always  careful  not  to  laugh  at,  nor  expose,  ihe  private 
failings  they  may  discover  in  them  :  but  in  its  figurative 
sense,  according  to  saint  Austin,  it  inculcates  to  all  Christians 
a  respect  for  Jesus  Christ,  their  true  Father,  in  his  state  of  hu 
miliations  and  sufferings.  The  bitter  cup  of  affliction,  which 
his  heavenly  Father  gave  him  to  drink ;  the  fruit  of  that  un- 
grateful vine,  which  he  himself  had  planted  ;  the  nakedness 
and  disgrace,  which  accompanied  him  upon  the  cross  ;  are  all 
strongly  marked  in  the  circumstances  of  Noah's  story.  And 
though  few,  perhaps,  may  be  impious  enough  to  laugh  openly  at 
the  cross  and  ignominies  of  Jesus  Christ ;  yet  the  number  of 
those,  who,  by  their  worldly  conduct,  throw  that  slight  upon 
their  suffering  Redeemer,  is  not  very  small.  We  in  effect 
laugh  at  Christ,  says  the  same  holy  doctor,  when,  by  our 
actions,  we  contradict  the  principles  of  our  Christian  profes- 
sion ;  we  despise  the  humiliations  of  Christ  by  indulging  the 
pride  of  life  ;  we  ridicule,  in  fine,  the  sufferings  and  the  cross 
of  Christ,  by  showing  our  contempt  of  those,  who  are  more 
professedly  the  followers  of  his  footsteps,  and  the  imitators 
of  his  patience. 

A.  M.  1757.]   The  Tower  of  Babel  Gen.  11.  [A.  C.  2243. 

The  descendants  of  Noah  soon  became  very  numerous : 
in  the  space  of  about  a  single  century  they  were  so  surpris- 
ingly increased,  that  the  country  they  were  in  was  too  scanty 
for  their  numbers.  Being  obliged  to  extend  their  territories, 
they  began  to  look  out  for  new  settlements  in  different  parts 
of  the  globe.  Before  their  separation  they  proposed  leaving 
some  monument  behind  them  that  might  make  their  memory 
famous  in  after  ages.  With  that  view,  they  undertook  to 
build  a  city,  and  in  it  to  erect  a  tower,  the  top  whereof 


AGE  II.]  HOLY  BIBLE.  21 

might  reach  to  heaven.  Their  intention  was  not  merely  to 
signalize  their  name,  but  to  provide  themselves,  moreover, 
with  a  place  of  security  against  any  future  deluge  that  might 
happen.  Extravagant  as  the  project  was,  they  seemed,  ne- 
vertheless, determined  to  effect  it.  They  set  immediately  to 
work  ;  upon  the  conceited  notion  of  human  pride  they  fool- 
ishly laid  the  foundations  of  their  own  disgrace,  and  wickedly 
attempted  to  raise  themselves  above  the  reach  of  being  stopped 
or  awed  from  sin  by  the  fear  of  punishment.  God  fixed  his 
eye  upon  those  busy  sons  of  Adam,  looked  down  upon  the 
tower  they  were  labouring  at,  and  saw  how  bent  they  were 
upon  finishing  it.  At  that  time  they  all  spoke  the  same  lan- 
guage, and  thereby  encouraged  one  another  in  their  impious 
undertaking.  Full  of  that  thought,  they  did  not  consider, 
from  whom  they  had  received  the  gift  of  speech,  or  that  it  was 
as  easy  for  the  Almighty  to  take  away  as  it  was  to  give. 
By  a  stroke  of  the  divine  power,  they  in  a  moment  lost 
their  uniformity  of  accent,  and  were  surprised  to  hear  nothing 
but  a  confused  and  discordant  sound  of  words,  which  no  one 
understood.  The  disorderly  noise  and  tumult,  that  ensued 
upon  it,  forced  them  to  desist ;  and  the  tower  they  had 
begun  was,  on  that  account,  called  the  Tower  of  Babel,  or 
Confusion. 

That  tower  of  confusion,  says  saint  Bernard,  is  the  figure 
of  all  such  worldly  projects  as  presumptuous  mortals  were  to 
form  through  every  age  in  opposition  to  the  commands  of  God. 
More  pleased  with  the  appearance  than  with  the  reality  of 
being  truly  great,  men  often  set  aside  the  substance  of  real 
good,  and  toil  after  the  shadow  of  they  know  not  what.  God 
in  this  instance  showed  his  displeasure  at  the  presumption  of 
men  by  punishing  them  in  that  slippery  pait,  the  tongue, 
which  was,  and  still  continues  to  be,  the  active  instrument  of 
sin.  That  diversity  of  languages,  which  then  began,  and  still 
subsists  between  nations,  is,  as  it  were,  a  continual  voice  that 
makes  itself  be  heard  over  the  whole  earth,  and  intimates  to 
all,  says  saint  Austin,  that  the  shortest  and  the  surest  way 
to  heaven  is  not  in  building  lofty  edifices  to  their  vanity,  nor 
in  forming  vast  projects  in  the  mind,  but  in  humbly  submit- 
ting to  the  decrees  of  God  ;  not  in  pretending  to  elude  his 
justice  by  an  obstinate  resistance,  but  in  endeavouring  to  de- 
seiTe  his  mercy  by  a  timely  repentance. 

'  END   OF   'rui:    SKCOND   AGE. 


22  HISTORY  OF  THE  [age  ui. 

Names  and  Ages  of  the  ten  Patriarchs  of  the  Second  Age. 


A. 

,  M. 

born 

died 

aged 

1  Sem 

1558 

2158 

600 

2  Arphaxad 

1658 

1996 

338 

3  Sale 

1693 

2126 

433 

4  Heber 

1723 

2187 

464 

5  Phaleg 

1757 

1996 

239 

6  Rehu 

1787 

2026 

239 

7  Sariig 

1819 

2049 

230 

8  Nachor 

1849 

1997 

148 

9  Thare 

1878 

2083 

205 

10  Abraham 

2008 

2183 

175 

THIRD    AGE   OF   THE   WORLD. 

FROM  THE  VOCATION  OF  ABRAHAM,  2083,  TO  THE  DELIVERY 
OF  THE  HEBREW  PEOPLE  OUT  OF  EGYPT,  2513  ;  COMPRE- 
HENDING   THE    SPACE    OF    430    YEARS. 

A.  M.  2083.]    Vocation  of  Abraham.  Gen.  12.  [A.  C.  1917. 

From  the  disj^ersion  of  mankind  into  different  parts  of  the 
universe,  is  dated  the  origin  of  the  different  states  and  king- 
doms, that  were  then  formed  by  their  enterprising  leaders. 
Being  no  longer  awed  by  the  presence  of  their  patriarchs, 
they  soon  forgot  the  principles,  and  laid  aside  the  practice,  of 
the  religion  they  had  been  instructed  in.  Instead  of  God, 
man  began  to  worship  creatures,  in  which  they  fancied  a 
divinity  to  reside.  A  corruption  of  morals  became  almost 
universal,  and  the  true  religion  remained  but  with  a  few  of 
the  descendants  of  Sem,  and  they  were  chiefly  of  the  branch  of 
Heber.  Idolatry  had  begun  to  spread  itself  even  amongst  them, 
when  God  was  pleased  to  select  to  himself  a  man  more  deserv- 
ing than  the  rest,  whom  he  destined  to  be  the  founder  of  a 
more  faithful  race.  This  extraordinary  man  was  called 
Abraham,  the  tenth  in  a  lineal  descent  from  Noah,  and  lived 
with  his  father  Thare,  in  Ur,  a  city  of  the  Chaldeans.  Here 
it  was  that  God  appeared  and  imparted  his  orders  to  him. 
Go  forth  from  thy  native  country,  says  the  Almighty ;  quit 
thy  kindred  and  thy  father's  house,  and  pass  into  the  land 


AGE  III.]  HOLY  BIBLE.  23 

that  I  will  show  thee.  Thee  I  will  make  the  father  and  the 
head  of  a  great  people,  and  thy  name  shall  be  famous  amongst 
them.  Those  that  shall  bless  thee,  I  will  bless,  and  those 
that  shall  curse  thee,  will  I  likewise  curse  ;  and  in  thee  shall 
all  the  nations  of  the  earth  be  blessed.  Abraham  gave  im- 
plicit credit  to  the  words  he  heard,  and  immediately  prepar- 
ed to  execute  the  divine  order.  He  communicated  it  to  his 
wife  and  father,  who  agreed  to  go  along  with  him.  He 
therefore  bade  an  eternal  adieu  to  the  place  that  gave  him 
birth,  and  began  his  journey  towards  the  country  that  God 
had  pointed  out  to  him.  Lot,  his  brother's  son,  was  one  of 
the  company.  Abraham  advanced  as  far  as  Haran,  a  city  of 
Mesopotamia,  where  he  seems  to  have  made  some  stay. 
There  it  was  he  buried  his  father  ;  after  which  he  proceeded 
in  his  journey  towards  the  land  of  Chanaan.  Upon  his  arri- 
val thither,  God  renewed  to  him  his  former  promise  of  put- 
ting him  in  possession  of  all  that  country.  Abraham  erected 
an  altar  upon  the  spot,  and  adored  that  sovereign  Power,  which 
bids  the  empire  of  nations  rise  or  fall,  as  it  pleases  to  direct. 
He  had  not  been  long  in  the  country,  before  a  raging  famine 
obhged  him  to  leave  it,  and  to  retreat  into  Egypt.  But  whilst 
he  retreated  from  one  danger,  he  became  apprehensive  of 
perishing  by  another.  The  comeliness  of  Sarah's  person,  he 
thought,  would  tempt  the  men  of  Egypt  to  make  away  with 
the  husband,  that  they  might  take  the  wife.  For  that  reason, 
he  desired  her  to  say,  she  was  his  sister,  as  in  effect  she 
might,  without  any  injury  to  truth.  The  event  quickly 
showed,  that  Abraham  was  not  wrong  in  his  conjectures. 
For  the  Egyptians  no  soonersaw  Sarah,  but  they  were  talvcn 
with  her  beauty,  and  described  her  to  Pharaoh,  their  king.  Pha- 
raoh sent  for  her  to  his  palace,  with  an  intention  of  makini^ 
her  his  wife  ;  ordering,  at  the  same  time,  that  every  mark  ot 
civility  should  be  paid  to  Abraham  her  brother.  Sarah  was 
in  a  very  critical  situation,  which  must  have  ended  in  her 
shame,  if  God  himself  had  not  been  tlie  guardian  of  her  puri- 
ty. By  the  most  convincing  proofs  of  his  anger,  he  made 
Pharaoh  sensible  of  the  wrong  he  had  done,  and  that  the  wo- 
man he  had  forced  into  his  palace  was  the  wife  of  Abraham, 
'^hiiraoh,  upon  this,  ordered  Abraham  to  be  brought  before 
liim;  and,  without  making  him  any  other  complaint,  than  that 
of  his  not  having  at  first  told  him  that  Sarali  was  his  wife, 
bade  him  take  lier,  and  go  his  ways.  So  totally  averse  to  the 
crime  of  adultery  was  this  prince,  although  an  idolater,  says 
saint  Ambrose,  and  so  tender  was  he  of  a  stranger's  honour. 


24  HISTORY  OF  THE  [age  in, 

with  whom  he  had  no  other  connexion,  than  that  of  his  hav- 
ing talien  refuge  within  his  dominions  ! 

Thus  it  was,  that  God  called  to  himself  the  man,  whom  he 
had  chosen  to  be  the  father  of  all  true  believers,  and  such 
v/ere  the  first  proofs  he  made  of  the  steadiness  of  his  faith. 
He  commanded  him  to  quit  every  advantage,  which  he  had 
been  born  to  in  his  native  country,  and  go  into  a  foreign  land, 
where,  at  his  very  first  entrance,  he  had  all  the  hardships  of  a 
severe  famine  to  struggle  against.  Being  again  forced  to 
abandon  the  place  he  had  been  directed  to,  he  retired  into 
an  idolatrous  kingdom,  where,  amidst  a  thousand  frights,  he 
ran  a  thousand  risks,  without  any  other  comfort,  than  that  of 
having  been  obedient  to  him,  who  was  pleased  to  make  that 
trial  of  his  faith.  But  by  experience  he  was  in  the  end  con- 
vinced, that  he  had  nothing  to  fear  under  the  immediate  pro- 
tection of  a  God,  who  knows  how  to  turn  to  our  advantage 
all  those  passing  inconveniences,  which  we  patiently  submit 
to,  rather  than  give  up  our  allegiance  to  him. 

A.  M.  2084.]    Lot  leaves  Abraham,  Gen.  13.  [A.  C.  1916. 

Abraham  staid  no  longer  in  Egypt  than  necessity  obliged 
him  :  he  came  back  into  the  country,  which  he  had  left  the 
year  before,  and  fixed  his  residence  near  Bethel.  He  had 
not  been  long  there,  when  he  began  to  experience  a  misfor- 
tune, which  is  but  too  often  the  attendant  of  wealth.  Both 
he  and  his  nephew  were  possessed  of  great  riches,  which 
consisted  chiefly  in  their  numerous  herds  and  flocks.  Many 
servants  were  of  course  employed  in  taking  care  of  them  ; 
and  where  different  interests  prevail,  disputes  and  disagree- 
ments will  necessarily  arise.  Abraham,  who  was  naturally 
of  a  very  pacific  turn  of  mind,  being  apprehensive  of  the  evil 
consequences  that  were  likely  to  ensue  from  such  domestic 
wrangles,  judged  it  the  more  prudent  part  to  propose  to  his 
nephew  a  timely  separation,  before  the  quarrel  should  spread 
from  the  servants  to  their  masters.  He  went  to  find  out  Lot, 
and  begged,  that,  as  they  were  brethren,  there  might  be  no 
misunderstanding  between  them,  and  that  every  subject  of 
complaint  between  their  servants  might  be  instantly  removed. 
Behold,  said  he,  the  country  is  open  to  your  choice ;  take 
the  part  you  like  best :  if  you  choose  to  go  to  the  left,  I  will 
take  the  right ;  or,  if  you  prefer  the  right,  I  will  then  retire 
to  the  left.  Discreet  and  friendly  was  the  proposal,  as  made 
by  Abraham  ;  but  on  the  part  of  Lot  there  appeared  neither 


AGE  III.]  HOLY  BIBLE.  25 

the  same  friendship  nor  discretion.  Inattentive  to  his  uncle's 
goodness,  and  insensible  of  the  loss  that  he  was  likely  to 
suffer  by  such  a  separation,  he  eagerly  catched  at  the  offer 
that  was  made  him,  and  so  blindly  threw  himself,  as  saint 
Ambrose  observes,  into  numberless  perils  and  misfortunes. 
For  the  desire  of  a  present  advantage  seems  to  have  ex- 
cluded every  other  consideration.  Lot  fixed  his  eyes  upon 
(he  country  that  lay  round  the  borders  of  the  river  Jordan. 
The  freshness  of  its  verdure,  and  the  richness  of  its  soil, 
watered  with  the  most  pleasing  streams,  gave  it  all  the  ap- 
pearance of  a  delightful  garden.  The  prospect  was  inviting : 
it  excited  his  desire ;  it  induced  him  to  separate  from  the 
most  holy  personage  then  living,  and  to  settle  in  the  midst  of 
the  people,  the  most  abandoned  and  infamous  for  their  lusts : 
he  settled  in  the  tpwn  of  Sodom. 

From  this  story,  short  as  it  is,  says  the  same  saint  Am- 
brose, we  may  gather  two  very  important  instructions.  In 
the  conduct  of  Abraham  we  see,  how  very  cautious  wo 
ought  to  be  not  to  enter  into  any  dispute  that  may  lessen  fra- 
ternal charity,  and  how  suspected  ought  to  be  the  whispers 
of  servants,  whose  selfish  views  often  raise  complaints  and 
jealousies  of  one  another.  In  the  example  of  Lot,  we  disco- 
ver, of  what  dangerous  consequences  it  is,  for  young  persons 
especially,  to  break  off  with  a  sincere  and  judicious  friend  : 
his  advice  is  oftentimes  more  essential  to  their  happiness  than 
they  imagine.  A  virtuous  friendship  is  the  source  of  bless- 
ings, which  arc  not  always  attended  to :  one  hasty  step, 
inconsiderately  taken,  is  frequently  productive  of  evils  that 
are  felt  for  life.  Though  Lot  was  a  just  man,  as  saint  Peter 
testifies,  yet  we  cannot  but  tremble  for  him,  when,  on  the 
one  hand,  we  see  him  struggling  with  ditficulties,  which  his 
imprudence  had  engaged  him  in,  and,  on  the  other,  bereft  of 
the  only  man,  who,  by  his  presence,  either  might  have  pre- 
vented the  evils  he  fell  into,  or  taught  him  how  to  surmount 
them. 


A.  M.  2092.]  Abraham  delivers  Lot  Gen.  14.  [A.  C.  1908. 

Soon  after  Lot  had  separated  from  Abraliam,  there  hap- 
pened an  event  which  at  once  evinced  the  charity  of  the 
one  and  the  imprudence  of  the  other.  Four  kings,  it  seems, 
had  united  their  forces  together,  and  made  an  incursion  into 
the  neighbourhood  of  Sodom,  laying  w^stc  and  plundering  all 
Defore  them.  In  order  to  make  head  against  tliem,  the  king 
3  1) 


26  HISTORY  OF  THE  [age  hi. 

of  Sodom  solicited  the  assistance  of  four  other  petty  princes, 
who  readily  accepted  of  the  proposal,  and  in  one  body  marched 
out  against  the  common  enemy :  they  came  to  an  engage- 
ment, were  defeated,  and  put  to  flight.  The  four  confederate 
kings,  being  greatly  elated  with  their  victory,  and  having 
nothing  more  to  oppose  them,  directed  their  march  to  Sodom, 
which  they  took  and  plundered.  Lot  shared  in  the  common  ca 
lamity ;  his  effects  were  pillaged,  and  he  himself  carried  ot 
amongst  the  prisoners.  Fortunately  for  him,  a  messenger  had 
escaped  from  the  field  of  battle,  and  carried  the  news  of  his 
captivity  to  Abraham.  The  virtuous  patriarch  was  grievous- 
ly afflicted  at  what  had  happened,  and,  concluding  it  to  be  no 
time  for  tears  and  inactive  complaints,  immediately  collected 
all  the  force  he  could,  and  armed  three  hundred  and  eighteen 
of  the  most  resolute  of  his  dependants.  With  that  little  troop 
he  went  in  pursuit  of  the  victorious  enemy  ;  and,  as  it  was 
upon  the  divine  power  that  he  chiefly  relied  for  success,  God 
was  pleased  to  give  a  blessing  to  his  arms,  and  to  crown  his 
courage  with  victory.  He  came  up  with  the  enemy,  attacked 
and  defeated  their  army,  which  the  united  force  of  five  princes 
had  not  been  able  to  cope  with.  Having  broken  their  lines, 
he  pursued  them  in  their  flight,  and  rescued  Lot,  with  all  the 
other  prisoners  that  had  been  carried  off  from  Sodom. 

It  was  on  this  occasion,  that  he  was  met  by  Melchisedech, 
the  king  of  Salem,  and  priest  of  the  most  high  God,  as  the 
Scripture  calls  him.  This  extraordinary  man  sacrificed  in 
bread  and  wine,  which  the  holy  fathers  unanimously  exhibit 
as  a  figure  of  that  wonderful  sacrifice,  which  Jesus  Christ, 
the  true  Priest,  according  to  the  order,  not  of  Aaron  but  of 
Melchisedech,  was  to  institute  and  ordain  to  be  performed  in 
his  Church,  as  long  as  the  world  should  last.  He  gave  his 
blessing  to  Abraham,  and  rendered  thanks  to  God  for  having 
given  him  victory  over  his  enemies.  The  king  of  Sodom 
was  exceedingly  rejoiced  at  this  unexpected  turn  of  his  af- 
fairs, and,  with  a  due  sense  of  gratitude,  insisted  upon  Abra- 
ham's taking  home  with  him  the  rich  booty  that  he  had 
recovered  from  the  enemy.  But  Abraham,  being  as  disinte- 
rested in  his  views  as  he  had  been  successful  in  his  enterprise, 
generously  refused  the  off'er,  and  in  the  most  solemn  manner 
declared,  that  of  the  spoils  he  would  not  take  so  much  as  a 
single  thread,  nor  put  it  in  any  man's  power  to  say,  that  he 
had  enriched  Abraham. 

Thus  did  Abraham,  as  saint  Ambrose  remarks,  become 
more  glorious  by  the  use  he  made  of  his  victory,  than  by  the 


AGE  III.]  HOLY  BIBLE.  27 

victory  itself.  His  example  is  an  instruction  to  all  Christians, 
that  the  motive  of  exerting  their  courage  should  be  always 
founded  in  charity ;  that  a  tender  compassion  for  the  suffer- 
ings of  others  should  malce  them  active  in  their  relief ;  that 
the  best  recompense  of  a  good  action  is  the  merit  of  having 
performed  it ;  and  that  the  greatest  glory  of  a  Christian  is  to 
have  co-operated  with  the  designs  of  God  for  the  benefit  of 
mankind. 


A.  M.  2093.]    Tlw  Flight  of  Agar.  Gen.  16.  [A.  C.  1907. 

Abraham  seemed  to  be  at  the  height  of  his  temporal  feli- 
city ;  an  heir  to  his  great  riches  was  the  only  thing  w'anting 
to  make  him  completely  happy.  The  great  desire  he  had 
of  so  happy  an  event  could  be  only  equalled  by  his  humble 
resignation  to  the  divine  will ;  and  that  resignation  made  him 
worthy  of  the  blessing  he  so  earnestly  wished  for.  In  a  vi- 
sion, God  expressly  told  him,  he  should  have  a  son,  though  at 
that  time  there  was  not  the  least  probable  appearance  of  it :  for 
Sarah  was  not  only  barren,  she  was,  moreover,  far  advanced  in 
years.  Abraham  was  too  well  principled  in  faith,  not  to  submit 
his  judgment  to  the  divine  word ;  he  knew  the  power  and  vera- 
city of  Him  who  spoke  to  be  equally  great,  so  could  not  form 
the  least  doubt  of  the  promised  blessing.  But  to  Sarali  the 
time  seemed  long ;  she  saw  no  sign  of  her  having  a  son,  and 
her  husband  was  growing  old  ;  she,  therefore,  begged  him  to 
take  the  Egyptian  Agar,  her  handmaid,  to  wife,  and  thereby 
console  them  both  for  her  past  sterility.  However  singular 
the  proposal  may  seem,  Abraham  knew,  as  the  holy  fathers 
observe,  that  it  had  its  sanction  from  heaven,  and,  therefore, 
gave  his  consent.  The  event  did  not  answ^er  Sarah's  expec- 
tation ;  for  what  she  intended  to  be  her  comfort,  became  a 
new  subject  of  uneasiness.  Agar,  seeing  herself  honoured 
by  her  master,  began  to  despise  her  mistress,  and  to  set  her- 
self above  her.  Sarah  complained  of  it  to  Abrahiuii ;  and  he, 
to  convince  her  that  he  was  far  from  encouraging  any  such 
insolence  of  behaviour,  advised  her  to  exert  her  auUiority, 
and  to  insist  upon  the  respect  which  is  due  from  a  servant 
to  her  mistress.  Sarah  wanted  nothing  more  ;  she  stretched 
h(M'  authority  to  the  utmost ;  she  carried  her  correction  to  a 
degree  of  harshness  and  severity  not  to  bo  borne  with.  Agar 
would  no  longer  submit,  left  the  house,  and  fled  off  into  the 
wide  country.  There,  in  the  deptli  of  her  afHiction,  she  sat 
licrbclf  dow  u  near  a  fount;iin,  wlicrcan  angel  of  tJie  Lordap- 


28  HISTORY  OF  THE  [age  in 

peared  to  her,  and  asked  from  whence  she  came,  and  whither 
she  was  going.  She  answered,  with  great  sincerity,  that  she 
was  flying  from  the  anger  of  her  mistress.  The  angel  com- 
manded her  to  go  back,  to  make  her  submission  to  Sarah,  and 
to  respect  the  just  authority  that  her  mistress  had  over  her. 

In  this  manner  did  God  employ  an  angel  to  bring  things 
back  into  their  natural  order,  out  of  which  the  hurry  of  pas- 
sion had  first  thrown  them.  He  saw,  as  the  holy  fathers 
take  notice,  that  the  cause  of  Agar's  flight  arose,  not  so  much 
from  Sarah's  severity,  as  from  her  own  perverse  temper : 
wherefore,  without  casting  any  blame  upon  Sarah,  the 
angel  directed  his  advice  solely  to  Agar  ;  telling  her  to  hum- 
ble herself  at  her  mistress'  feet,  and  to  regain  her  good  graces 
by  a  submissive  and  cheerful  obedience.  For  God,  who 
never  breaks  through  the  order  estabhshed  by  his  justice, 
always  requires  that  the  inferior  class  of  mankind  pay  a  due 
deference  to  those  on  whom  they  depend.  No  natural  abili- 
ties or  talents,  however  great,  can  authorize  an  insult  against 
any  lawful  superior ;  the  greater  the  gifts  are,  that  we  have 
received  from  God,  the  greater  should  be  our  humility  and 
our  gratitude  ;  for,  in  the  divine  sight,  no  man  is  great,  but 
in  proportion  as  he  is  little  in  his  own. 

A.  M.  2107.]  Abraham  entertains  the  three  Angels.  Gen.  18. 

Agar,  soon  after  her  return  into  Abraham's  house  in  the 
vale  of  Mambre,  was  brought  to  bed  of  a  son,  who  was  called 
Ismael.  At  the  end  of  thirteen  years,  God  appeared  again 
to  Abraham,  renewed  all  his  former  promises,  and  entered 
into  a  more  express  covenant  with  him.  He  changed  his 
name  of  Abram  into  Abraham,  and  told  him  that  his  wife, 
who  had  hitherto  been  called  Sarai,  should,  henceforward,  be 
called  Sarah.  He  then  enjoined  him  the  law  of  circumcision, 
which  he  commanded  him  and  his  posterity  to  observe,  as  a 
sign  of  that  sacred  covenant,  which  he  had  just  ratified  be- 
tween them.  For  he  plainly  told  him,  that  Sarah  should  have 
a  son,  whom  he  would  bless,  and  from  whom  a  numerous 
race  of  kings  and  people  should  descend.  At  hearing  this, 
Abraham  fell  prostrate  on  the  ground  ;  and,  laughing  with  joy, 
asked  himself,  if  it  were  possible  for  a  man  a  hundred  years 
old  to  have  a  son,  or  for  Sarah  to  conceive  in  the  ninetieth 
year  of  her  age.  God  repeatedly  assured  him  it  should 
be  so,  and  then  left  him.  In  a  promise  so  explicit  on  the 
part  of  God,  Abraham  could  no  longer  doubt  the  event,  espe- 


AGE  III.]  HOLY  BIBLE.  2» 

cially  as  he  soon  after  received  a  further  confirmation  of  it,  in 
the  following  manner.  During  the  heat  of  the  day,  he  hap- 
pened to  be  sitting  at  the  door  of  his  tent,  and,  by  chance 
looking  round,  he  beheld  three  angels,  in  the  appearance  of 
men,  coming  towards  him.  He  immediately  rose  up,  and 
advanced  to  meet  them.  It  was  an  indispensable  duty  with 
him,  it  seems,  never  to  let  a  stranger  pass  without  offering 
him  hospitality.  He  saluted  his  three  visitors  w^ith  all  that 
courtesy  and  candid  simplicity  which  bespeak  a  good  heart, 
offered  them  his  service,  begged  they  would  let  him  wash 
their  feet,  and  present  them  with  a  refreshment.  Upon  their 
accepting  his  offer,  he  stepped  back  into  his  tent,  and  desired 
Sarah  to  prepare  three  hearth  cakes  ;  then,  hastening  to  the 
herd,  he  chose  out  a  fat  and  tender  calf,  which  he  ordered 
his  servants  to  kill  and  dress  with  all  expedition.  His  orders 
were  speedily  performed,  and  the  entertainment  served  up 
under  a  tree,  Abraham  standing  the  whole  time,  and  helping 
his  guests  to  whatever  they  wanted.  When  they  had  done, 
they  inquired  after  his  wife  Sarah ;  and  he  answering,  that 
she  was  within  her  tent,  they  assured  him,  that,  by  the  time 
they  came  that  way  again,  she  should  have  a  son.  Sarah 
was  near  enough  to  hear  what  they  said,  and  laughed  secretly 
behind  the  door  of  the  tent.  Upon  that,  one  of  the  angels, 
addressing  himself  to  Abraham,  asked,  w^hat  Sarah  meant  by 
laughing  as  she  did ;  whether  she  disbelieved  the  promise, 
or  fancied  any  thing  was  difficult  to  God.  Sarah  began  to  be 
afraid,  and  denied  her  having  laughed.  The  angels  told  her 
she  had,  gave  her  a  gentle  reprimand  for  her  insincerity, 
rose  up,  and  departed  towards  Sodom.  Abraham  accompanied 
them  part  of  the  way. 

The  holy  fathers  seem  particularly  delighted  with  the 
virtues  that  shine  forth  in  the  detail  of  this  history.  On  the 
one  hand,  they  seem  at  a  loss  for  words  to  express  their  com- 
mendation of  Abraham's  benevolent  hospitality  ;  and,  on  the 
other,  they  display  all  their  eloquence  in  extolling  the  unaf- 
fected modesty  of  Sarah.  Very  unlike  to  many  of  her  sex, 
who,  under  the  pretext  of  charity,  says  saint  Ambrose,  seek 
but  an  occasion  of  shining  in  public,  she  remained  private  in 
her  apartment,  witliout  so  much  as  appearing  before  the 
strangers  that  her  husband  was  entertaining.  From  her 
example,  every  Christian  woman  ought  to  know,  adds 
the  same  saint,  that  domestic  retirement,  and  the  con- 
stant care  of  her  family,  constitute  thcchicf  duty  of  a  virtuous 
wife. 

3^ 


aa  HISTORY  OF  THE  [age  iii. 


A.  M.  2107.]       Crimes  of  Sodom.  Gen.  18.      [A.  C.  1893. 

The  three  angels  discoursed  in  a  most  familiar  manner 
*with  Abraham,  as  they  went  along  :  they  first  spoke  of  the 
great  blessings,  which  from  him  should  flow  upon  all  the  na- 
tions of  the  earth,  and  then  told  him  they  w  ere  going  to  de- 
stroy the  town  of  Sodom,  in  punishment  of  its  crimes,  that 
cried  to  heaven  for  vengeance.  Abraham  began  to  expostu- 
late with  them,  and  hoped  they  would  not  involve  the  inno- 
cent, at  least,  with  the  guilty.  His  charitable  entreaties  so  far 
prevailed,  as  to  engage  their  promise  not  to  destroy  the  town, 
provided  ten  just  persons  could  be  found  therein  :  but  Sodom 
had  them  not.  Abraham  and  the  angels  took  leave  of  one 
another :  he  returned  home,  and  they  went  on  towards  So- 
dom. Two  of  them  reached  the  town  about  evening,  and 
Tound  Lot  sitting  at  the  gate.  Lot  still  retained  the  princi- 
^  .pies  of  his  virtuous  education ;  and,  in  the  midst  of  a  corrupt 
people,  preserved  that  purity  of  manners,  which  he  had  learn- 
ed from  Abraham.  He  no  sooner  perceived  the  two  strangers, 
but  he  rose  up  to  salute  them :  he  invited  them  to  his  house, 
and  pressed  them  to  stay  all  night,  that  they  might  be  fresh 
for  their  journey  next  day.  The  angels  at  first  seemed  to 
make  some  difficulty  of  accepting  his  invitation,  and  said,  they 
would  remain  in  the  open  street.  Lot  would  admit  of  no 
excuse,  compelled  them  to  enter  under  his  roof,  and  gave 
them  a  very  hospitable  reception.  When  they  had  supped, 
and  were  retiring  to  rest,  a  lawless  crowd  of  townsmen,  being 
inflamed  with  an  unnatural  lust  of  sin,  surrounded  the  house, 
and  clamorously  demanded  to  have  the  two  young  men,  that 
were  within,  given  up  to  them.  Lot  was  grieved  to  the 
heart  to  find  his  guests  thus  exposed  to  an  insult,  from  which  he 
was  in  hopes  they  had  been  secure  under  the  shelter  of  his 
roof.  He  went  out  to  the  Sodomites,  and,  by  meek  entreaties, 
tried  to  dissuade  them  from  their  brutal  design.  They  an- 
swered his  representations  with  great  insolence  of  language, 
bade  him  remember,  that  he  was  but  a  stranger  himself,  and 
by  no  means  qualified  to  advise  or  direct  them.  They  grew 
excessively  outrageous,  were  near  forcing  their  way  into 
Lot's  house,  and  threatened  the  rudest  violence  to  his  person, 
when  the  angels  put  forth  their  hand  to  his  assistance,  and 
drew  him  within  the  door,  which  they  instantly  fastened 
againsjt'  the  mob,  casting,  at  the  same  time,  such  a  mist  upon 


AGE  iii.J  HOLY  BIBLE.  31 

their  eyes,  that  they  could  neither  see  nor  find  the  way  in 
after  him. 

Like  unto  this  is  the  usage,  and  such  is  the  violence,  which 
has  been  frequently  experienced  by  the  faithful  servants  of 
God,  who  live  in  the  midst  of  a  corrupt  and  unbelieving 
world.  To  the  shameless  Sodomites,  blinded  as  they  were, 
and  persisting  in  their  attempt  of  breaking  into  Lot's  house, 
saint  Gregory  compares  those  wicked  slanderers,  who  never 
cease  to  insult  the  fairest  characters.  Hurried  away  by  the 
spirit  of  malevolence,  they  are  blind  to  their  neighbours'  good 
qualities,  and  fancy  to  themselves  defects,  which  have  no  ex- 
istence but  in  the  wildness  of  their  own  imagination.  As  for 
those,  whose  misfortune  it  is  to  be  thus  traduced  by  the  tongue 
of  slander,  God  is  their  protector,  and  his  holy  angels  are  their 
guardians.  For,  by  the  choice  they  make  of  preferring  virtue 
to  vice,  and  duty  to  false  friendship,  they  secure  to  themselves 
a  friend  in  God,  who  is  both  able  and  willing  to  support  them 
in  their  utmost  need. 


A.  M.  2107.]  Sodom  consumedby  Fire.  Gkn,  19.  [A.  C.1893. 

The  angels,  having  thus  delivered  Lot  from  the  violence 
of  a  licentious  mob,  declared  to  him  the  commission  they 
had  to  destroy  Sodom  and  its  inhabitants :  they  desired  him 
to  inform  his  sons  and  daughters,  or  any  other  persons  who 
were  dependent  on  or  connected  with  him,  to  leave  the  town 
immediately,  for  fear  of  being  involved  with  the  rest  of  the 
citizens,  whose  abominations  were  no  longer  to  be  tolerated. 
Lot  gave  notice  to  the  two  young  men  whom  he  had  designed 
for  his  sons-in-law,  and  advised  them  to  quit  the  sinful  city : 
they  laughed  at  his  advice,  and  treated  it  as  a  mere  dream. 
Morning  being  come,  the  angels  pressed  Lot  to  depart  with 
his  wife  and  two  daughters ;  for  Lot  was  dihitory,  and  seem- 
ingly umvilling  to  move.  They,  therefore,  took  him  by  the 
hand,  and  led  him  out  of  the  town,  expressly  cautioning  both 
In'fn  and  his  wife  and  daughters,  not  to  look  back,  but  to  re- 
tire with  all  sj)eed  into  the  mountain.  Lot  was  afraid  of 
going  to  the  mountain,  and  bogged  leave  to  retreat  into  the 
neighbouring  town  of  Segor :  the  angels  consented  to  his 
rccpiost  uj)()n  condition  that  he  would  make  haste  thither,  he- 
cause  they  could  not  execute  their  orders  till  he  should  he  in 
a  |)lace  of  safety.  Lot  was  no  sooner  arrived  at  Segor,  hut 
(Jod  let  fall  a  shower  of  fire  and  brimstoix'  upon  Smlom  and 
Gomorrluij  and  two  other  towns,  which,  with  ;iU  their  inhaliit- 


32  HISTORY  OF  THE  [age  hi. 

ants,  and  the  country  round,  were  entirely  consumed.  Lot's 
wife,  being  terrified  at  the  noise,  unfortunately  forgot  the 
caution  that  the  angel  had  given  her,  and  looked  back  at 
the  town.  Her  curiosity  was  punished  on  the  spot :  she 
was  changed  into  a  pillar  of  salt,  to  serve  as  a  warning  to 
those,  who,  from  fear  or  fickleness  of  mind,  shall  at  any  time 
cast  a  wishful  look  at  the  sinful  objects  they  have  once  quit- 
ted. Struck  at  so  terrible  an  instance  of  the  divine  justice, 
Lot  began  to  tremble  for  the  fate  of  Segor,  and  concluded  he 
should  be  more  safe  in  the  mountain  that  the  angel  had  at 
first  pointed  out  to  him  :  thither  he  then  hastened,  with  his 
two  daughters,  and  concealed  himself  for  some  time  in  a 
cave. 

Thus,  through  the  efficacy  of  Abraham's  prayer.  Lot  was 
miraculously  delivered  from  the  sulphureous  flames  of  Sodom ; 
the  punishment  of  that  infamous  people  was  adapted  to  the 
nature  of  their  crimes.  The  stench  and  fury  of  the  flames, 
kindled  for  no  other  purpose  than  to  punish,  give  us  a  strik- 
ing figure,  according  to  saint  Gregory,  of  those  eternal  fires, 
which  are  reserved  for  impenitent  sinners  in  the  world  to 
come :  yet,  dreadful  as  those  burnings  are,  they  frequently 
are  no  more  considered,  than  if  they  were  but  an  empty  dream. 
Senseless  as  the  sons-in-law  of  Lot,  men  often  laugh  at  the 
threats  they  hear,  and  disregard  the  danger  that  is  hanging 
over  their  heads.  If  that  example  of  the  divine  vengeance 
appeared  to  Lot  so  grievous  and  dreadful,  can  sinners  stand 
unmoved,  and  unconcernedly  hear  Jesus  Christ  assuring 
them,  that  the  inhabitants  of  Sodom,  abominable  as  they 
were,  will,  in  the  last  day,  be  treated  with  less  severity  than 
they,  who  shall  have  heard  and  not  profited  by  his  holy  word. 

A.  M.  2107.]  Punishment  of  King  Abimelech.  [A.  C.  1893. 
Gen.  20. 

Soon  after  the  destruction  of  Sodom,  and  in  the  same 
year,  Abraham  quitted  his  former  place  of  residence  in  the 
vale  of  Mambre,  and  removed  to  the  town  of  Gerara,  in  the 
southern  part  of  the  country.  Here  the  beauty  of  his  wife 
exposed  him  to  the  same  danger  from  Abimelech,  that  he 
had  once  experienced  from  Pharaoh.  Abimelech  was  the 
king  of  Gerara,  and  had  an  inclination  to  make  Sarah  his 
wife,  upon  the  presumption  that  she  was  only  Abraham's 
sister.  But  God,  who  had  undertaken  to  be  the  protector 
of  the  virtuous  pair,  even  against  the  attempt  of  kings,  ad- 


AGE  III.]  HOLY  BIBLE.  33 

monished  Abimelech  in  the  night,  that  she  was  Abraham's 
wife,  and  threatened  him  with  instant  death,  if  he  presumed 
to  touch  her.  Terrified  at  the  unexpected  threat,  Abimelech 
began  to  plead  the  uprightness  of  his  intention,  and  hoped 
his  ignorance  would  recommend  him  to  the  divine  mercy. 
Almighty  God  received  his  excuse,  and  assured  him,  that,  on 
account  of  his  simplicity,  he  had  preserved  his  hands  from 
sin,  nor  permitted  him  to  do  an  action  which  his  heart  abhor- 
red. It  was  the  dead  of  the  night :  Abimelech  was  struck 
beyond  expression  at  the  thought  of  his  having  been  so  near 
the  fatal  precipice  :  he  started  suddenly  out  of  bed,  called 
his  officers  round  him,  and  related  to  them  the  whole  adven- 
ture. He  sent  immediately  for  x\braham,  to  whom  he  made 
his  complaint  for  having  deceived  him.  For  what  reason, 
said  he,  did  you  not  impart  to  me  the  whole  truth  ?  and  why 
was  I  to  be  left  in  ignorance  ?  what  injury,  what  provocation 
had  you  received,  thus  to  expose  me  and  my  people  to  the 
hazard  of  being  cursed  for  an  adultery,  which,  as  we  abhor, 
we  never  intended  to  commit  ?  Abraham  replied,  that,  in  thib, 
he  had  not  acted  contrary  to  his  usual  custom ;  that,  in  desir- 
ing Sarah  to  pass  for  his  sister,  he  had  not  offended  against 
the  truth  ;  that,  being  unacquainted  with  their  manners,  when 
he  came  amongst  them,  he  did  not  know^  whether  they  had 
any  fear  of  God,  and  was,  therefore,  afraid  of  being  murdered 
by  them,  had  he,  moreover,  declared  her  to  be  his  wife. 
Abimelech  seemed  satisfied  with  his  reasons,  gave  him  back 
his  wife,  and  made  him  rich  presents,  both  in  cattle  and  in 
money.  In  taking  his  leave  of  Sarah,  he  told  her,  with  a 
smile,  that  he  had  given  a  thousand  pieces  of  silver  to  her 
brother,  as  she  called  him,  to  buy  her  a  veil,  which  he  ad- 
vised her  to  wear  for  the  future,  as  a  distinctive  maik,  says 
saint  Ambrose,  of  her  being  a -married  woman  :  he  desired 
her  to  remember,  how  her  deceit  had  been  discovered,  and 
bade  her  be  careful  how  she  attempted  the  like  again  upon 
any  other  man.  Abraharn  spoke  in  his  turn,  and  finished 
with  a  prayer  to  God,  who,  in  consequence  thereof,  exempted 
Abimelech  and  his  fiimily  from  the  punishment  which  they 
had  otherwise  undergone  on  the  account  of  Sarah. 

In  this  manner,  as  saint  Ambrose  observes,  did  God  testify 
Ills  abliorrence  of  adultery.  Being  the  protector,  as  well  as 
the  author,  of  matrimony,  he  severely  punishes  whate\  er 
tends  to  violate  its  sanctity,  or  to  defile  its  purity.  And, 
thougli  the  elVects  of  his  vengeance  may  not  now-a-days  be 
so  sudden  or  so  visible  as  they  formerly  were,  yet  it  is  not 

E 


34  HISTORY  OF  THE  [age  hi. 

to  be  imagined,  that  his  hatred  of  the  crime  can  be  less  now 
than  it  was  of  old,  or  that  his  punishment  of  it  is  to  be  lest 
dreaded,  because  less  visible.  The  licentiousness  of  men 
may  make  the  sin  more  common  or  more  glaring  at  one  time 
than  at  another ;  but  the  judgments  of  God  are  at  all  times 
equally  just,  and  equally  to  be  feared. 

A.M.  2108.]  Isniael  turned  out  of  doors.  Gen.  21.  [A.  G.  1892. 

Conformably  to  the  angel's  promise,  Sarah  brought  forth 
a  son,  whom  his  father  circumcised  on  the  eighth  day,  as  God 
had  commanded,  and  called  him  Isaac.  Notwithstanding  the 
distinguished  rank  she  held  in  the  world,  on  account  of  her 
husband's  wealth  and  eminent  virtues,  she  suckled  her  own 
child,  and  in  that,  says  saint  Ambrose,  has  given  an  admirable 
example  to  all  such  mothers,  who,  upon  some  frivolous  pretence 
or  other,  often  seek  to  exempt  themselves  from  a  duty  which 
nature  herself  lias  imposed  upon  them  :  to  nourish  with  her 
milk  the  tender  offspring  of  her  body,  should  be  the  glory 
and  the  joy  of  every  mother ;  and  they,  who  decline  it,  can 
be  considered  in  no  better  light,  than  that  of  being  but  half 
parents  to  their  children  ;  since  at  the  breast  is  imbibed  and 
strengthened  that  mutual  love ,  which  should  subsist  for  life 
between  a  mother  and  her  children.  Sarah  weaned  her 
son  when  he  was  of  a  proper  age,  and  Abraham  expressed 
great  joy  on  the  occasion.  It  was  a  day  of  mirth  and  enter- 
tainment for  the  whole  family,  and  stands  recorded,  as  an 
emblem  of  that  spiritual  joy,  which  the  pastors  of  the  Church 
experience,  when  they  see  their  tender  flock  advance  in 
virtue,  and  grow  susceptible  of  more  solid  food.  Sarah  was 
become  one  of  the  happiest  of  her  sex ;  the  reproach  of  her 
long  sterility  was  wiped  away,  and  all  the  blessings  of  a  mo- 
ther united  in  her.  The  smiling  Isaac  increased  her  joy,  as 
he  increased  in  age,  till  Ismael's  behaviour  towards  him 
began  to  give  her  great  uneasiness.  Ismael,  who  had  been 
long  flattered  as  an  only  child,  and  had  been  taught  to  look 
upon  himself  as  the  presumptive  heir  of  Abraham's  great 
riches,  saw  his  hopes  cut  off'  at  once  by  the  birth  of  Isaac. 
A  disappointment  of  that  nature  must  consequently  affect 
both  Ismael  and  his  mother  Agar ;  the  joy,  moreover,  and 
partiality,  that  were  shown  to  Isaac,  naturally  provoked  Isma- 
el's jealousy,  and  prompted  him  to  vent  his  spleen  and  ill 
humour  against  his  little  brother.  Sarah's  fondness  for  an 
only  son  made  her  too  sharp-sighted  not  to  observe  what 


AGE  in.]  HOLY  BIBLE.  3* 

passed  between  them  ;  and,  being  apprehensive  of  the  conse- 
quences, she  desired  Abraham  to  stop  the  evil  at  once,  by 
turning  the  handmaid  and  her  son  out  of  doors,  assuring  him, 
that  the  handmaid's  son  should  never  share  in  the  inherit- 
ance with  her  son  Isaac.  The  good  patriarch  was  much  hurt 
at  the  proposal,  for  he  loved  his  son  Ismael.  But,  being 
warned  by  almighty  God  to  act  in  this  matter  as  Sarah 
should  direct,  he  took  a  loaf  of  bread,  and  a  bottle  of  water, 
which  he  laid  upon  Agar's  shoulder,  delivered  to  her  her  son, 
and  dismissed  her.  Agar,  in  that  forlorn  condition,  being 
turned  out  of  doors,  wandered  about  the  wilderness  of  Ber- 
sabee  for  some  time,  till  her  little  provision  was  consumed. 
Her  distress  became  extreme  ;  she  had  no  resource  left  for 
the  preservation  either  of  herself  or  son,  and  abandoned  her- 
self to  despair.  She  placed  her  son  under  a  tree,  there  to 
wait  for  death ;  then,  retiring  as  far  as  a  bow  can  carry,  not  to 
see  him  die,  she  sat  herself  down  upon  the  ground,  raised  a 
mournful  cry,  and  wept  most  bitterly.  In  that  melancholy 
situation,  she  suddenly  heard  a  voice,  that  called  her  by  hei 
name.  It  was  the  voice  of  an  angel  commanding  her  to  take 
care  of  Ismael,  for  that  he  should  be  the  father  of  a  numerous 
people.  The  angel  pointed  out  to  her  a  fountain  that  was 
near ;  she  was  much  comforted,  she  educated  her  son  in  the 
wilderness,  who,  in  process  of  time,  became  an  expert  archer, 
and  married  a  woman  of  Egypt. 

Saint  Paul  expressly  tells  us,  that,  in  the  picture  of  these 
two  sons  of  Abraham,  is  clearly  represented  what  was  in  after- 
times  to  happen  to  Christ's  Church,  in  which  the  children 
of  promise  were  to  suffer  persecution  from  their  own  bre- 
thren. Whoever  would  inherit  the  blessings  of  Isaac,  must, 
with  him,  bear  the  envy  and  the  insults  of^Ismael ;  far  from 
returning  evil  for  evil,  he  ought  rather  to  deplore  the  misfor- 
tune of  a  brother,  who,  for  his  own  demerits,  is  for  over 
banished  from  his  father's  house.  It  is  God  alone,  who,  in 
his  wisdom,  has  decreed  the  one  to  be  born  of  her  who  is 
free,  and  another  to  be  born  of  her  who  is  a  slave.  It  is  a 
duty  incumbent  upon  us,  who  are  free,  to  thank  our  heavenly 
Father  for  the  decree  he  has  passed  in  our  favour ;  and  wc 
must  be  ready  to  submit,  with  Isaac,  to  any  persecution  what- 
ever, rather  than  become,  like  Ismael,  the  persecutors  of  our 
brethren  :  the  wrath  of  Ismael  was  but  short,  the  inheritance 
of  Isaac  is  everlasting. 


36  HISTORY  OF  THE  [age  hi 


A.  M.  2145.]     Abraham's  Sacrifice.    Gen.  22.    [A.  C.  1855. 

Ismael's  banishment  restored  peace  to  Abraham's  family, 
and  left  Isaac  the  indisputable  heir  of  his  father's  fortune. 
Isaac  had  reached  the  thirty-seventh  year  of  his  age,  accord- 
ing to  the  Jewish  tradition,  when  God  was  pleased  to  make 
trial  of  Abraham's  faith  in  a  point  the  most  decisive :  he 
ordered  him  to  take  that  very  Isaac,  his  beloved  son,  and  to 
offer  him  in  sacrifice  upon  the  mountain  he  should  show  him. 
Abraham  had  always  looked  upon  his  son  as  a  special  gift 
from  God,  and  therefore  did  not  hesitate  a  single  moment  to 
give  him  back  in  the  manner  that  God  required.  He  had 
been  assured,  that  his  posterity  should  one  day  become  as 
numerous  as  the  sands  upon  the  shore,  or  as  the  stars  in 
heaven.  Steadfast,  therefore,  in  that  belief,  and  unshaken 
in  his  hope,  Abraham  stijfled  every  doubt  he  might  otherwise 
have  formed  of  the  repeated  promises  God  had  made  him : 
he  rose  early  in  the  morning,  and,  keeping  his  secret  to  himself, 
went  silently  out  with  Isaac  and  two  servants.  He  carried 
with  him  the  wood  necessary  to  consume  the  holocaust,  and 
directed  his  way  towards  the  mountain.  Fixed  in  his  resolu- 
tion, he  went  on  for  two  days,  and,  on  the  third,  came  in 
sight  of  the  destined  place  of  sacrifice.  He  told  his  servants 
to  remain  at  the  bottom  of  the  hill,  while  he,  with  his  son, 
should  go  up  to  adore  their  God.  Inflexible  to  the  sensations 
of  flesh  and  blood,  he  took  in  his  hand  the  fire  and  the  sword, 
and  gave  to  his  son  the  wood  that  was  intended  for  the  sacred 
fire.  Charged  with  his  load,  Isaac  proceeded  up  the  hill, — a 
lively  representation  of  Him,  who  was  afterwards  to  ascend 
the  Mount  of  Calvary,  loaded  with  a  cross,  on  which  he  was 
to  consummate  the  great  work  of  our  redemption.  As  they 
were  going  on,  Isaac  asked  his  father  where  the  victim  was. 
The  question  was  too  interesting  not  to  waken  all  the  ten- 
derness of  a  father's  love  in  such  circumstances :  Abraham 
dissembled  the  secret  feelings  of  his  heart,  and,  with  a  manly 
firmness,  answered,  that  God  would  provide  the  victim. 
Being  come  to  the  appointed  spot,  he  erected  an  altar,  and 
laid  the  wood  in  order  upon  it ;  then,  having  bound  and 
placed  his  son  Isaac  thereon,  he  took  up  the  sword,  and 
stretched  out  his  hand  to  strike.  The  firm  obedience  of  the 
father,  and  the  humble  submission  of  the  son,  were  all  that 
God  required  of  them.  An  angel  at  the  moment  was  de- 
spatched to  stop  the  father's  arm,  and  to  assure  him,  thai 


AGE  iii.J  HOLY  BIBLE.  37 

God  was  satisfied  with  the  readiness  of  his  obedience.  The 
angel  called  aloud  on  Abraham  :  Abraham  answered  the 
voice,  and,  looking  round,  saw  a  ram,  with  his  horns  entan- 
gled with  the  brambles,  which  he  took,  and  offered  an  holo- 
caust for  his  son. 

This  history,  which  is  so  mysterious,  and,  in  almost  every 
circumstance,  so  resembling  the  passages  of  our  Saviour's 
passion,  is,  according  to  the  holy  fathers,  an  instruction  for 
all  parents  to  consult  the  will,  and  implore  the  aid,  of  God, 
before  they  presume  to  dispose  of  their  children.  Nothing 
less  than  the  eternal  welfare  of  their  souls,  and  the  service 
of  almighty  God,  ought  to  guide  their  intention,  and  regulate 
their  conduct,  in  this  respect.  Saint  Chrysostom  more  at 
large  deplores  the  misfortune  ofthose  parents,  who,  notwith- 
standing their  Christian  profession,  sacrifice  their  children, 
not  to  God,  as  Abraham  did,  but  to  Satan,  either  by  engag- 
ing them  in  the  pursuits  of  a  vain  world,  or  by  drawing  them 
from  the  practice  of  a  virtuous  life.  Abraham  is  the  only 
one,  says  he,  who  consecrates  his  son  to  God,  while  thou- 
sands of  others  turn  their  children  over  to  the  devil :  and 
the  joy  we  feel  in  seeing  some  few  take  a  Christian  care  of 
their  little  ones,  is  presently  suppressed  with  grief  at  the 
sight  of  those  greater  numbers,  who  totally  neglect  that  duty, 
and,  by  the  example  they  give,  deserve  to  be  considered 
rather  as  parricides,  than  the  parents  of  their  children. 

\.  M.  2145.]         Sarah's  Death.     Gen.  23.      [A.  C.  1856. 

Isaac,  being  restored  to  his  parents  by  the  express  order 
of  almighty  God,  who  had  given  him  to  them  in  their  old 
age,  continued  to  be  the  comfort  of  his  mother,  as  long  as 
she  survived :  for  she  died  soon  after,  in  the  hundred  and 
twenty-seventh  year  of  her  age,  and  the  thirty-seventh  year 
of  her  motherhood.  Abraham  felt  and  bemoaned  her  death: 
he  affectionately  paid  her  the  tribute*  of  his  tears,  and  gave 
her  an  honourable  interment.  Being  a  stranger  in  the  coun- 
try, without  so  much  as  a  foot  of  land,  that  he  could  call  his 
own,  he  addressed  himself  to  the  people  of  Geth,  for  leave 
to  purcliase  a  little  spot  of  ground,  wnerein  he  might  bury 
the  remains  of  his  deceased  wife.  The  citizens  of  Geth  had 
conceived  a  very  high  opinion  of  Abraham's  merit,  whom 
they  styled  the  Prince  of  (iod ;  they  begged  he  would  fix 
upon  the  spot,  which  seemed  the  most  suitable  for  his  pur- 
pose, and  take  it,  as  a  mark  of  the  respect  they  bore  liiin. 


38  HISTORY  OF  THE  [age  hi. 

Abraham  thanked  them  in  the  most  civil  terms  for  their  offer , 
but,  from  a  principle  of  generosity,  refused  to  accept  of  it, 
unless  they  would  permit  him  to  pay  the  full  value :  the  only 
favour  he  requested,  was  their  interest  with  Ephron,  a  prin- 
cipal man  of  the  city,  to  sell  him  his  field,  in  which  there  was 
a  double  cave,  that  would  serve  as  a  burying  place,  both  for 
him  and  Sarah.  Ephron,  who  was  present,  immediately 
made  him  an  offer,  and  even  insisted  upon  his  acceptance  of 
the  field  he  wanted.  Abraham  had  taken  his  resolution  to 
accept  of  nothing  but  what  he  paid  for  :  he  desired  to  know 
what  the  field  was  worth :  it  was  valued  at  four  hundred 
sides  of  silver.  The  generous  Ephron  still  refused  to  sell, 
and  urged  the  point  of  making  a  present  of  his  ground  to 
Abraham :  Abraham,  upon*  that,  counted  out  his  purchase 
money  in  presence  of  the  people,  and  positively  insisted  upon 
the  contract  being  immediately  made,  and  signed  by  proper 
witnesses ;  which  being  accordingly  done,  he  took  posses- 
sion of  the  field,  and  there  interred  his  wife. 

It  seems  not  a  little  extraordinary,  that  Abraham,  to  whom 
the  possession  of  that  whole  country  had  been  so  repeatedly 
promised,  never  should  have  thought  of  making  any  other 
purchase,  than  that  of  a  burying-place  for  himself  and  chil- 
dren. The  holy  patriarch  had  his  thoughts  almost  constantly 
fixed  on  heaven  :  the  prospect  of  an  everlasting  inheritance 
above,  gave  him  a  contempt  of  all  perishable  things  below, 
and  made  him  look  upon  the  earth  only  as  his  place  of  banish- 
ment and  death;  and,  therefore,  he  was  not  desirous  to  pos- 
sess any  more  ol  it  than  what  was  sufiicient  to  serve  him  for 
a  grave.  So  perfectly  does  this  conduct  of  the  patriarch 
agree  with  what  saint  Paul  has  witnessed  of  him,  and  so  dis- 
interested WIS  his  attachment  to  the  delightful  land  of  Cha- 
naan  !  How^  desirable  soever  that  country  might  seem  to 
worldly  men,  to  Abraham  it  served  for  nothing  more  than 
as  a  mirror,  wherein  he  contemplated  that  invisible  land,  in 
comparison  of  which,  as  the  same  apostle  speaketh,  all  the 
rest  is  but  dung  and  ordure. 

A.  M.  2148.J     Isaac's  Marriage,     Gen.  24.     [A.  C.  1852. 

Abraham  was  now  grown  old,  and  the  happy  settlement 
of  his  son  Isaac  became  the  serious  object  of  his  thoughts. 
He  knew  how  much  the  happiness  of  man  depends  upon  the 
woman  whom  he  takes  for  his  partner  in  life.  In  the  con- 
tort he  proposed  for  Isaac,  he  expected  more  essential  quali- 


AGE  III.]  HOLY  BIBLE.  39 

fications  than  could  be  discovered  amongst  the  daughters  of 
Chanaan  ;  he  sought  a  woman,  whose  piety  might  draw  down 
the  blessings  of  heaven  upon  his  son,  at  the  same  time  that 
she  should  become  his  wife ;  and  such  a  w6man,  he  thought, 
was  not  to  be  met  with,  but  amongst  his  own  kindred  in 
Mesopotamia.  Thither,  therefore,  he  sent  Eliezer,  his 
household  steward,  with  instructions  how  to  act.  Eliezer 
being  come  near  to  the  town  of  Nachor,  he  humbly  prayed 
for  success  in  his  commission,  and  that,  by  some  visible  sign, 
he  might  know  the  maiden,  whom  God  had  chosen  for  Isaac's 
future  consort.  The  sign  he  prayed  for,  was,  that  of  all  the 
young  women,  who  were  then  coming  out  of  the  town,  ac- 
cording to  custom,  to  fetch  watpr  from  an  adjacent  fountain, 
whosoever,  upon  his  speaking  to  her,  should  offer  to  let  him 
and  his  cattle  drink,  her  he  should  look  upon  as  the  person 
chosen  for  his  master.  He  had  scarce  ended  his  prayer,  and 
taken  his  stand  near  the  fountain,  when,  behold,  Rebecca, 
the  fair  daughter  of  Bathuel,  came  in  sight.  Bathuel  was  the 
eighth  son  of  Nachor,  Abraham's  second  brother.  Rebecca 
filled  her  pitcher  at  the  fountain,  and  was  going  off  with  it 
upon  her  shoulder,  when  Eliezer  asked  her  to  let  him  drink. 
She  readily  consented,  and  moreover  offered  her  service  to 
help  his  camels  to  drink.  The  circumstances  exactly  answer- 
ed to  his  wish  :  by  this,  he  was  thoroughly  persuaded,  that 
Rebecca  was  the  maiden,  whom  God  had  chosen  for  the  wife 
of  Isaac,  and  immediately  presented  her  with  a  pair  of  brace- 
lets and  ear-rings,  in  token  of  his  acknowledgment  for  the 
kind  service  she  had  done  him.  He  asked  her  whose  daugh- 
ter she  was,  and  'whether  in  her  father's  house  there  was 
lodging  for  a  stranger.  vShe  answered,  that  her  father's  name 
was  Bathuel,  that  they  had  plenty  of  room  for  him  to  lodge 
in,  and  good  store  of  hay  and  straw  for  his  camels.  Having 
said  that,  she  ran  back  to  her  mother's  house,  showed  her 
the  bracelets  and  ear-rings,  and  related  her  whole  adventure. 
Laban,  her  brother,  went  out  in  haste  to  see  the  generous 
stranger,  found  him  near  the  fountain,  and  invited  him  in. 
Eliezer  readily  accepted  of  the  invitation,  but  refused  to  take 
any  refreshment,  till  he  had  declared  his  message,  and  settled 
the  business  he  was  upon.  Being  bid  to  speak  what  it  was, 
he  informed  them,  that  he  was  the  servant  of  Abraham, 
whom  God  had  taken  under  his  special  protection  in  the  land 
of  Chanaan,  and  blessed  with  great  wealth  ;  that,  having  a 
son  grown  up  to  man's  estate,  he  had  commissioned  him  to 
look  out  for  a  suitable  match  for  him  amongst  his  relations  ; 


40  HISTORY  OF  THE  [age  hi 

that,  in  obedience  to  his  master's  orders,  he  was,  therefore, 
come  into  Mesopotamia ;  that  he  had  earnestly  commended 
the  matter  to  God,  and,  by  a  sign,  which  he  mentioned,  had 
undoubtedly  learned,  that  JRebecca  was  the  woman  designed 
by  Providence  to  be  Isaac's  consort,  and,  as  such,  demanded 
her  in  marriage  for  him.  Bathuel  and  Laban  were  convinc- 
ed, that  the  hand  of  God  had  conducted  the  whole  affair,  and 
forthwith  consented  to  the  proposal.  Eliezer  produced  the 
rich  presents  he  had  brought,  of  gold  and  silver  plate  ;  a 
banquet  was  prepared,  and  the  day  was  spent  in  good  and 
cheerful  entertainment.  Eliezer,  like  a  trusty  servant,  rose 
betimes  next  morning,  impatient  to  return,  and  proposed 
setting  off  immediately.  Laban  and  his  mother  insisted  upon 
his  staying  at  least  ten  days  longer,  which  he  not  being  will- 
ing to  consent  to,  Rebecca  was  called  upon  to  decide  the 
point,  and  fix  the  time  for  their  departure.  Her  answei 
was,  that  she  was  ready  to  go  as  soon  as  it  should  be  deter- 
mined :  upon  which,  Eliezer  stood  to  his  first  resolution,  and 
immediately  set  off  with  her  towards  the  land  of  Chanaan 
As  they  drew  near  their  journey's  end,  Rebecca  happened 
to  descry  Isaac  walking  in  the  field,  and,  Eliezer  telling  her 
that  it  was  his  lord,  her  intended  husband,  she  alighted  from 
her  camel,  quickly  took  her  cloak,  and  covered  herself  with 
great  modesty.  Isaac  advanced  to  meet  her,  conducted  her 
into  Sarah's  tent,  took  her  for  his  wife,  and  in  her  love  con- 
soled himself  for  the  grief  which  he  still  felt  for  his  mother's 
death. 

In  the  conduct  of  this  affair,  we  see  no  art  employed,  and 
no  measure  pursued,  but  what  tends  to  constitute  a  virtuous 
and  happy  marriage  :  no  mention  is  made  of  riches  or  of 
worldly  interest :  innocence  of  life,  and  probity  of  manners, 
is  the  sole  object  of  inquiry.  For  this  end,  not  only  the  ad- 
vice of  discreet  and  saintly  persons  is  asked,  but  God  himself 
is  consulted  by  frequent  prayer.  How  charming  is  the  cir- 
cumstance of  Rebecca's  drawing  the  cloak  over  her  face,  at 
the  sight  of  Isaac  !  In  that,  she  is  an  example  of  modesty  to 
all  young  women,  says  saint  Ambrose,  and  she  teaches  them, 
with  what  discretion  they  are  to  behave  themselves,  even 
towards  those,  whom  they  think  of  making  their  partners  for 
life.  It  is  not  the  art  of  finery,  nor  the  show  of  dress :  it  is 
modesty  alone,  and  simplicity  of  manners,  that  must  gain  the 
heart,  and  ensure  a  lasting  love. 


AGE  III.]  HOLY  BIBLE.  41 


A.  M.  2168.]      Jacob  and  Esau.     Gen.  25.      [A.  C.  1832. 

Isaac  and  Rebecca  passed  the  first  twenty  years  of  their 
marriage  without  any  issue  :  he  prayed  earnestly  to  God  for 
a  son,  and,  as  he  prayed  with  a  due  disposition  of  heart,  his 
prayers  were  heard.  Rebecca  became  pregnant  of  twins, 
who  seemed  to  rival  each  other,  even  before  they  were 
born ;  for  she  felt  them  struggling,  as  it  were,  for  superiority 
within  her.  Full  of  apprehensions,  she  began  to  repine  at 
her  having  conceived,  and,  in  holy  prayer,  consulted  the  Lord 
to  know  what  the  alarming  prodigy  foreboded.  God  signifi- 
ed to  her,  that  she  had  two  infants  in  her  womb,  who  should 
be  the  chiefs  of  two  different  people,  and  that  the  elder  of 
the  two  should  become  subservient  to  the  younger.  Rebec- 
ca went  her  full  time,  and  was  brought  to  bed  of  two  sons 
the  first-born  of  whom  was  red  and  hairy,  and  named  Esau, 
His  brother  followed  close  after,  holding  him  by  the  heel, 
which  gave  occasion  to  his  being  called  Jacob,  that  iS;  the 
supplanter. 

Abraham  shared  an  equal  joy  with  Isaac  at  this  happy  in- 
crease of  his  family,  which  enlivened  his  hope  with  the  pros- 
pect of  a  numerous  and  lasting  progeny.  He  saw  his  two 
grand-children  as  far  as  the  fifteenth  year  of  their  age,  when, 
having  nothing  more  to  desire  in  life,  he  died  in  a  good  old 
age,  and  was  gathered  to  his  forefathers.  To  his  latest 
breath,  he  happily  preserved  the  same  fidelity  to  his  Creator, 
for  which  he  had  been  so  remarkable  through  life.  Steady 
in  his  faith,  and  fixed  in  the  principle  of  paying  an  unlimited 
obedience  to  the  commands  of  God,  he  was  not  to  be  divert- 
ed from  his  duty  by  any  human  considerations.  He  always 
considered  himself  as  a  stranger  in  the  land  of  Chanaan  ;  and 
yet,  since  Providence  had  once  called  him  thither,  he  never 
thought  of  revisiting  his  native  country  of  Chaldea.  His 
own  good  sense  twice  extricated  him  fmm  the  difficulties 
into  which  the  beauty  of  his  wife  had  thrown  him,  and  his 
personal  courage  rescued  him  from  the  dangers,  to  which  he 
exposed  his  life,  for  the  sake  of  preserving  Lot.  Having 
spent  a  hundred  and  sevonty-five  years  in  one  continued  ex- 
ercise of  virtue,  he  died  full  of  days,  and  is  called  the  father, 
as  he  had  boon  the  mode!,  of  all  true  believers 

Jacob  and  I'^sau   being  grown   up,  the  one  was  plain  and 
simple  in  his  manner,  the  other  a  husbandman,  and  lover  of 
the  chase.      Esau  one  day  returned  from  the  field  hungry 
4*  F 


42  '   HISTORY  OF  THE  [age  hi 

and  much  fatigued  ;  and,  observing  a  mess  of  lentil  pottage, 
which  his  brother  had  been  boiling  for  his  own  repast,  ear- 
nestly begged  to  have  it.  Jacob  would  not  part  with  it,  but 
upon  condition  of  Esau's  selling  him  his  birth-right.  Esau 
was  pressed  with  hunger :  his  present  want  hindered  him 
from  considering  the  future  advantages  that  might  accrue  to 
him  from  the  title  of  primogeniture  ;  he  foolishly  gave  up  his 
privilege  to  Jacob,  eat  the  mess,  and  careless  went  his  ways. 
The  holy  fathers  observe,  that  in  these  two  brothers  are 
characterized  two  different  sorts  of  men,  whose  principles 
and  manners  are  as  opposite  to  one  another,  as  good  is  to 
evil.  These  are  the  virtuous  man,  and  the  sensual  man ; 
the  first  takes  reason  for  his  guide,  the  latter  is  swayed  by 
pleasure.  Wealth,  birth,  and  worldly  honours,  may  seem  to 
place  the  one  in  a  higher  rank,  and  make  him,  as  it  were, 
the  elder  of  the  two  :  but  neither  birth,  nor  wealth,  nor 
worldly  honours,  can  entitle  a  man,  without  virtue,  to  a  place 
in  heaven,  or  make  him  great  in  the  sight  of  God.  The  vir- 
tuous man,  however  mean  he  may  appear  in  the  eyes  of  an 
ambitious  world,  is  preferred  by  God  in  the  book  of  life,  and  he 
whom  God  prefers,  must  be  truly  great.  Esau,  in  selling  his 
birth-right  for  a  mess  of  pottage,  furnishes  an  ample  subject. 
of  reflection  on  those,  who  inconsiderately  grasp  at  the  pe- 
rishable goods  of  the  earth,  and,  for  the  sake  of  enjoying 
what  they  deem  their  present  happiness,  give  up  their  pre- 
tensions to  the  future  joys  of  heaven.  Blinded  by  a  similar 
stroke  of  folly,  they  seem  to  care  as  little  as  Esau  did,  about 
the  title  they  forfeit;  and,  being  only  intent,  like  him,  upon 
gratifying  their  passions  for  the  present  moment,  they  remain 
equally  insensible  of  the  loss,  which  they  entail  upon  them- 
selves by  the  bargain  they  make. 

A.  M.  2245.]     Isaac  blesses  Jacob,  Gen.  27.     [A.  C.  1755. 

Jacob,  through  the  folly  of  Esau,  having  acquired  the  right 
of  primogeniture,  was  soon  after,  through  the  contrivance  of 
his  mother,  fortunate  enough  to  have  that  right  confirmed  to 
him  by  the  blessing  of  his  father.  Isaac  was  far  advanced 
in  years,  and  had  lost  his  eye-sight ;  therefore,  thinking 
the  time  of  his  dissolution  to  be  much  nearer  than  it  really 
was,  he  resolved  not  to  defer  giving  his  last  blessing  to  his 
children.  With  that  design,  he  sent  for  Esau,  his  favourite 
son,  and  told  him  to  take  his  bow  and  quiver,  and  to  kill  him 
some  game  to  his  hking,  that,  at  his  return,  he  might  receive 


AGE  ni]  HOLY  BIBLE.  43 

his  father's  blessing.  Rebecca  was  in  the  way  to  hear  what 
Isaac  said,  and  resolved  to  procure  that  blessing  for  her  fa- 
vourite Jacob.  She  therefore  told  him  to  go,  as  soon  as 
Esau  was  set  out,  and  fetch  her  two  of  the  fattest  kids  of  the 
whole  flock.  He  did  so  ;  she  lost  no  time ;  she  prepared  and 
served  them  up  in  the  manner  she  knew  her  husband  hked. 
She  had  already  dressed  Jacob  in  Esau's  best  clothes,  which 
she  had  in  her  custody,  and  covered  his  hands  and  neck  with 
the  kid's  skin,  that  i(j  from  the  difference  of  voice  in  the  two 
brothers,  Isaac  should  suspect  any  fraud,  he  might,  by  feel- 
ing, be  induced  to  take  him  for  Esau.  Jacob,  therefore,  in 
that  disguise,  carried  the  meat  unto  his  blind  father,  and  asked 
his  blessing.  Isaac  no  sooner  heard  him  speak,  but  he  knew 
it  to  be  Jacob's  voice,  and  asked  him  who  he  -  was ;  Jacob 
answered,  that  he  was  his  eldest  son  Esau.  Isaac  was  not 
convinced  ;  the  voice,  instead  of  removing,  did  but  increase 
his  doubts  :  he  bade  his  son  approach,  took  him  by  the  hand, 
and  felt  to  find  whom  he  could  not  see.  The  voice,  indeed, 
says  he,  is  the  voice  of  Jacob ;  but  the  hands  are  the  hands 
of  Esau.  Being  thus  satisfied,  he  received  the  meat  and  the 
wine  from  Jacob,  and,  having  finished  his  meal,  desired  his 
son  to  kiss  him.  A  sweet  fragrance  diffused  itself  from  the 
young  man's  clothes,  which  as  soon  as  Isaac  perceived,  he 
compared  him  to  a  field,  full  of  the  sweetest  odours,  and,  with 
his  blessing,  wished  him  an  abundance  of  all  good  things, 
that  he  might  be  replenished  with  the  dew  of  heaven,  and 
with  the  fat  of  the  land.  He  declared  him  to  be  the  lord  of 
all  his  brethren,  and  concluded  with  these  words,  Whoever 
shall  curse  you,  let  him  also  be  accursed,  and  whoever  shall 
bless  you,  let  him  be  replenished  with  benedictions.  Scarce 
had  Isaac  finished  the  sentence,  when  Jacob  went  out  of  the 
room,  and  in  came  Esau,  with  the  game  he  had  killed,  big 
with  expectation  of  his  father's  blessing.  Isaac,  in  surprise, 
asked  him  who  he  was ;  and,  being  answered  it  was  Esau,  it 
is  incredible  with  what  amazement  he  was  struck,  and  how 
awfully  he  admired  the  mysterious  ways  of  Providence. 
Thy  brother,  said  he,  has  craftily  obtained  the  blessing, 
which  I  had  for  thee  ;  I  have  blessed  him,  and  he  shall  be 
blessed.  Whereuj)on  Esau  roared  out  with  vexation,  and 
in  the  bitterest  terms  airaigned  his  brother  Jacob's  perfidy. 
Bathed  in  tears,  he  sorrowfully  asked  his  father,  if  he  had  not 
one  blessing,  at  least,  in  reserve  for  an  hapless  son,  who  had 
been  twice  supplanted  by  a  brother's  treachery. 
Esau,  in  this  point  of  view,  cxliibits  to  us  a  striking  figure 


44  HISTORY  OF  THE  [age  in. 

of  those  Christians,  as  the  holy  fathers  remark,  who,  being 
desirous  of  uniting  the  service  of  God  and  the  service  of  the 
world  together,  would  be  glad  to  enjoy  the  sweets  of  the 
earth  without  giving  up  those  of  heaven.  The  good  old 
patriarch,  being  softened  into  pity  at  the  tears  of  his  wretch- 
ed son,  blessed  him  indeed  at  last,  but  with  this  express  re- 
serve, of  his  being  ever  subject  to  his  brother :  and  this  it 
was,  which  provoked  Esau's  resentment  to  such  a  height, 
that  he  waited  but  his  father's  death  to  take  away  his  bro- 
ther's life. 

This  history,  so  curious,  and  at  once  so  mysterious  through 
all  its  parts,  marks  out  to  us  Jesus  Christ  clothed  with  the 
appearance  of  a  sinner,  as  Jacob  was  with  the  likeness  of  his 
hairy  brother  :  and  it  is,  according  to  the  holy  fathers,  a 
wonderful  figure,  not  only  of  the  reprobation  of  the  Jews, 
whose  desires  were  solely  fixed  upon  the  things  below,  but 
also  of  the  pre-ordination  of  the  faithful,  who,  with  holy  Da- 
vid, demand  of  God  but  one  sovereign  good,  and  confine 
their  desires  to  one  only  blessing,  which  is,  that  of  inhabiting 
the  house  of  our  Lord  for  ever.  We  must  be  careful,  says 
saint  Paul,  not  to  incur  the  misfortune  of  Esau,  who,  in  the 
request  he  made  for  his  father's  blessing,  having  no  other 
title  to  produce  than  what  he  had  made  over  to  his  brother, 
deserved  not  to  be  heard  ;  nor  could  he  by  entreaty,  or  by 
his  tears,  prevail  upon  the  virtuous  patriarch  to  retract  what 
he  had  once  pronounced.  For,  as  he  had  despised  God, 
God  in  his  turn  despised  him,  and  disregarded  his  cries,  as 
the  marks  of  a  fictitious  sorrow,  that  sprung  only  from  vexa- 
tion, and  not  from  any  goodness  of  the  heart. 

A.  M.  2245.]       Jacob's  Ladder.     Gen.  28.      [A.  C.  1755. 

The  violence  of  Esau's  anger  made  it  no  longer  safe  for 
Jacob  to  remain  with  him  under  the  same  roof.  Rebecca 
foresaw  the  storm,  and  trembled  at  the  thought  of  what 
might  be  the  consequence :  her  apprehensions  for  the  safety 
of  a  darling  son,  awakened  all  the  tenderness  of  a  mother's 
affection,  and  put  her  upon  the  study  of  some  contrivance  to 
preserve  him.  She  wisely  judged,  that  Esau's  resentment 
might  cool  by  length  of  time,  if  the  object  of  it  were  but  re- 
moved out  of  sight.  She  proposed  her  thoughts  upon  the 
matter  to  her  husband,  and  she  did  it  in  such  a  manner,  that 
it  was  impossible  for  him  not  to  approve.  She  said  it  was 
time  for  Jacob  to  settle  himself  in  life ;    that  she  could  not 


AGE  III.]  HOLY  BIBLE.  4§. 

bear  the  thought  of  his  marrying  a  woman  of  Chanaan,  as 
Esau  had  done ;  she,  therefore,  entreated  him  to  let  Jacob 
go  to  her  father,  Bathuel,  in  Mesopotamia,  where  he  was 
likely  to  find  a  proper  match  for  himself  amongst  the  daugh- 
ters of  her  brother  Laban.  Isaac  gave  his  consent,  and,  in 
taking  leave  of  his  son,  repeated  to  him  the  blessings  he  had 
already  given  him.  Jacob,  therefore,  quitted  his  native  home 
more  like  a  distressed  man,  that  was  flying  from  the  persecu- 
tion of  an  enraged  brother,  than  in  the  style  of  a  rich  heir, 
who  was  going  to  make  choice  of  a  companion  for  life.  In 
his  dress  and  equipage,  he  wore  the  badge  of  a  Christian, 
and  truly  religious  humility.  Being  come  to  a  certain  place 
in  the  open  country  after  sunset,  he  threw  himself  upon  the 
ground,  laid  a  stone  under  his  head,  and  composed  himself  to 
sleep.  During  his  repose,  he  was  favoured  with  a  vision, 
which  convinced  him  that  the  poor  and  persecuted  are  under 
the  immediate  protection  of  Heaven.  In  his  sleep  he  saw  a 
ladder,  the  foot  of  which  stood  upon  the  ground,  and  the  top 
seemed  to  reach  to  heaven  ;  numbers  of  angels  were  ascend- 
ing and  descending  by  it ;  God  himself  was  leaning  thereon, 
and  said  to  him,  I  am  the  God  of  Abraham  thy  father,  and 
the  God  of  Isaac ;  to  thee  I  will  give  the  land  in  which  thou 
sleepest ;  thy  children  shall  be  as  numerous  as  the  grains  of 
dust  upon  the  earth,  and  in  thy  seed  all  nations  shall  be  bless^ 
ed.  He  promised  to  be  with  him  wherever  he  should  go, 
and  to  bring  him  back  to  the  country,  which  he  was  quitting. 
Jacob  awoke  out  of  sleep,  and,  being  hurried  with  the  idea 
of  what  had  been  represented  to  him,  trembling,  cried  out, 
How  awful  is  this  place  !  The  Lord  is  most  certainly  here  : 
it  is  no  other  than  the  dwelling  place  of  God,  and  the  gate 
of  heaven. 

This  mysterious  vision,  of  which  the  holy  fathers  have  said 
so  much,  leaves  no  room  to  doubt  of  the  special  care,  that 
God  always  takes  of  his  faithful  servants.  In  all  occurrences 
of  life,  he  is  ever  present  with  them  ;  in  their  most  pressing 
wants,  his  holy  angels  arc  waiting  by  their  side,  as  witnesses 
of  their  conduct,  ready  to  present  their  petitions  to  the  al- 
mighty God,  for  their  support  and  comfort.  Animated  bj 
such  a  faith,  and  encouraged  by  such  a  hope,  the  faithful 
Chj'istian  is  neither  terrified  by  persecution,  nor  disliearten- 
ed  by  aflliction.  Tlie  words  that  Jacob  spoke  upon  his  wak- 
ing, are  in  special  manner  appHed  to  the  sanctity  of  our 
churclies,  in  wliich  we  adore  the  same  supreme  Being, 
whose  visible  presence  filled   tlie   patriarch  with  so  mucli 


46  HISTORY  OF  THE  [age  hi. 

awe;  and  the  holy  fathers  wish,  that  every  Christian,  a^ 
often  as  he  enters  the  house  of  God,  would  carry  with  him 
the  like  religious  respect  towards  the  same  divine  Majesty, 
of  whose  invisible  presence  he  is  fully  convinced  by  the  faith 
he  professes. 

A.  M.  2252.]      Rachel  and  Lia,     Gen  29        [A  C.  1748. 

Jacob,  being  in  this  manner  assured  of  the  divine  protec- 
tion that  was  watching  over  him,  rose  up  with  fresh  confi- 
dence, and  continued  on  his  journey,  till  he  came  to  Haran. 
There  meeting  with  some  shepherds  of  the  country,  he  ask- 
ed them,  if  they  were  acquainted  with  Laban,  the  grandson 
of  Nachor.  The  shepherds  answered,  that  they  were,  and 
pointed  out  Rachel,  his  fair  daughter,  who  happened  to  be 
then  coming  to  water  her  father's  flocks  at  a  well  just  by. 
Jacob  advanced  to  salute  her,  told  her,  with  tears  in  his  eyes, 
who  he  was,  and  quickly  removed  the  stone  from  the  mouth 
of  the  well,  that  her  flocks  might  drink.  Rachel  ran  to  tell 
her  father,  that  Jacob,  his  sister's  son,  was  come.  Laban 
hastened  out  to  meet  his  nephew,  whom  he  heartily  embrac- 
ed, and  brought  into  his  house.  Jacob,  with  a  simplicity 
peculiar  to  the  patriarchs  in  those  days,  related  to  his  uncle 
the  motive  of  his  coming,  the  cause  of  his  brother's  anger, 
and  the  necessity  he  was  under  of  absenting  himself  from 
home  for  a  time.  Laban  told  him,  he  was  welcome  to  stay 
in  his  house  as  long  as  he  pleased,  and  asked  him,  what 
reward  he  should  give  him  for  his  service,  while  he  staid. 
You  have  a  daughter  called  Rachel,  replied  Jacob,  and  if 
you  will  but  suffer  me  to  become  your  son-in-law,  I  want  no 
other  recompense  :  I  will  serve  you  for  seven  years.  His 
proposal  was  accepted  of ;  and  happy  did  he  think  himself  in 
being  to  receive  so  amiable  a  consort  for  so  trifling  a  service. 
But,  at  the  end  of  the  seven  years,  he  found  himself  most 
grievously  disappointed  :  for  Laban,  being  unwilling  to  see 
his  second  daughter  married  before  the  first,  deceived  him 
the  very  night  of  his  marriage,  and,  in  the  place  of  Rachel, 
substituted  Lia,  her  eldest  sister.  Jacob  did  not  discover  his 
mistake  before  morning,  when  he  began  to  complain  most 
heavily  of  the  injustice  that  was  done  him.  To  silence  his 
complaints,  Laban  promised  to  give  him  Rachel,  and  that, 
as  soon  as  the  seven  days  appointed  for  the  solemnity  of  his 
marriage  with  Lia  were  expired,  he  should  espouse  hr^r  fair 
sister,  if  he  pleased,  upon  condition  that  he  would  agree  to 


AGE  III.]  HOLY  BIBLE.  47 

serve  him  seven  years  longer.  Jacob  acquiesced,  rather 
than  not  gain  the  charming  object  of  his  affections.  During 
those  seven  years,  he  had  six  sons  by  Lia,  and  not  one  by 
Rachel,  for  she  was  barren.  Rachel  grieved  to  see  herself 
thus  subject  to  a  reproach,  which  all  the  fondness  of  her  hus- 
band could  not  compensate.  The  numerous  offspring  of  her 
happy  sister,  moreover,  fixed  the  sting  of  envy  in  her  breast, 
and  increased  the  pain  of  her  affliction.  Her  only  resource 
of  comfort  was  from  God.  She  sent  up  her  fervent  prayers 
to  heaven,  nor  did  she  cease  from  praying,  till  she  obtained 
what  she  asked.  Almighty  God  blessed  her  with  a  son,  to 
whom  she  gave  the  name  of  Joseph.  Soon  after  the  birth 
of  Joseph,  Jacob  desired  Laban  to  let  him  return  into  his  own 
country.  He  represented  to  him,  that  the  fourteen  years  he 
had  bargained  for  were  elapsed  ;  that  he  had  demeaned  him- 
self with  the  strictest  honesty  in  his  service,  and  that  it  was 
time  for  him  to  think  of  settling  and  providing  for  his  own 
family.  Laban  was  sensible  of  the  treasure  he  possessed  in 
Jacob,  and  would  not  willingly  agree  to  let  him  go.  He 
knew  what  blessings  he  had  received  from  God,  since  Jacob 
had  had  the  management  of  his  flocks :  he  entreated  him  to 
continue  in  his  service,  and  bade  him  name  the  recompense 
he  expected  in  return.  They  came  to  an  agreement,  and 
Jacob,  upon  the  condition  of  having  a  certain  share  in  the 
flocks,  consented  to  remain  six  years  longer. 

The  holy  fathers,  in  taking  a  view  of  Jacob's  life,  admire 
the  wonderful  conduct  of  divine  Providence  in  his  regard. 
Almighty  God  had  promised  him  the  sovereignty  of  the 
whole  country  of  Chanaan,  and  yet  left  him  no  less  than 
twenty  years  in  foreign  servitude.  His  children  were  to  be 
the  chiefs  of  a  great  people,  and  he,  their  father,  was  com- 
pelled to  pass  his  life  in  labour  and  painful  service.  By  this 
example,  say  the  saints,  God  has  been  pleased  to  teach  us, 
that  every  head  of  a  family,  and  every  pastor  of  the  Church, 
ought,  in  duty,  to  labour  for  the  salvation  of  those,  whom 
they  have  under  their  charge,  with  as  much  solicitude  as  for 
their  own  :  to  advance  the  good  and  happiness  of  their  flock 
or  family,  ought  to  be  their  joy  and  chiefest  glory :  with  a 
fatherly  care  they  ought  to  watch  over  and  provide  for  them 
in  their  wants,  that  they  may  with  truth  be  able  to  say  what 
Jacob  said  to  Laban  :  Behold,  I  have  not  lost  one  of  thy 
flock,  neither  has  the  thief  nor  the  wolf  diminished  thy  fold: 
whatever  accident  has  happened,  I  have  laboured  to  make  it 
good ;  tby  numbers  aic  increased  and  multiplied  :  for  this,  I 


48  HISTORY  OF  THE  [age  hi. 

have  spared  no  pains,  and  refused  no  labour  :  day  and  night 
I  have  borne  the  heat  and  cold,  and  of  their  sleep  have  mine 
eyes  been  robbed :  yet,  for  this,  and  for  all  the  service  that 
I  have  endeavoured  to  render  to  men,  ingratitude  and  evil 
treatment  have  hitherto  been  my  only  recompense. 

A.  M.  2265.]       Jacob's  Return,     Gen.  31.       [A.  C.  1735 

Laban  was  grown  extremely  jealous  of  Jacob,  on  account 
of  his  great  increase  of  wealth,  which  he  looked  upon  as  so 
much  taken  from  himself.  The  prudent  patriarch  began  to 
be  apprehensive  of  the  consequences  that  this  jealousy  might 
produce,  and  thought,  that,  to  save  his  life,  it  was  as  necessary 
to  fly  from  Laban,  as  it  had  once  been  to  fly  from  Esau.  He 
was  soon  after  confirmed  in  that  opinion,  by  a  special  revela- 
tion from  almighty  God,  who  commanded  him  to  return  to 
his  native  home,  and  promised  to  be  his  protector  against  the 
resentments  of  Esau.  He  communicated  his  thoughts  to 
Rachel  and  Lia ;  they  approved  of  his  design,  and  agreed  to 
accompany  him  in  the  journey.  Jacob  had  nothing  more  to 
do,  than  to  prepare  for  his  departure,  which  he  did  with  the 
utmost  secrecy.  Laban  was  gone  into  the  country  to  shear 
his  sheep  :  Jacob  took  that  opportunity  of  collecting  his  sub- 
stance together,  and  privately  set  off",  without  taking  leave 
of  any  one.  Rachel  had  secreted  the  idols  of  her  father's 
gods,  and  carried  them  away  with  her.  It  was  three  days, 
before  Laban  was  informed  of  this  unexpected  flight  of  his 
son-in-law.  He  then  hastily  assembled  his  dependents,  and 
led  them  out  as  in  the  pursuit  of  an  enemy,  whom  he  intend- 
ed to  reduce  by  open  force.  He  followed  the  route  that  the 
holy  patriarch  had  taken,  and,  on  the  seventh  day,  came  up 
with  him  in  the  mountain  of  Galaad.  The  preceding  night, 
almighty  God  had  admonished  him,  in  a  vision,  to  beware  of 
violence,  and  all  harsh  expressions  against  his  servant  Jacob. 
They  both  pitched  their  tents  upon  the  mountain,  where 
they  came  to  a  parley.  Why,  said  Laban,  why  do  you  thus 
run  off*  with  my  two  daughters,  as  if  they  were  your  slaves 
taken  from  an  enemy  ?  why  did  you  conceal  your  departure  ? 
why  was  I  not  made  acquainted  with  your  design  ?  I  then 
might  have  accompanied  you  with  honour  part  of  the  way 
home,  and  have  taken  leave  of  my  children.  To  long  after 
vour  native  country,  and  to  wish  to  be  amongst  your  friends, 
was  but  natural  for  you,  and  what  I  cannot  disapprove  of ; 
but  to  steal  away  my  gods Here  Jacob  interrupted  him, 


AGE  iii.J  HOLY  BIBLE.  49 

and,  after  making  a  short  apology  for  the  secrecy  of  his  pro- 
ceedings, boldly  denied  the  theft,  promising  to  agree,  that  if 
any  one  of  his  whole  retinue  had  been  guilty  of  such  an  ac- 
tion, he  should  satisfy  for  it  by  his  death :  so  Httle  did  he 
think  that  his  favourite  Rachel  was  the  person.  Laban  took 
him  at  his  word,  and,  entering  into  Jacob's  own  tent  in  the 
first  place,  he  there  made  a  diligent  seaich  after  his  gods. 
But  not  finding  them,  he  proceeded  in  the  same  manner  to 
the  tents  of  Lia  and  the  two  maid-servants,  and,  in  the  last 
place,  came  to  Rachel.  Rachel  had  secreted  the  little  gods 
under  the  camel's  litter,  and  had  sat  down  upon  them.  As 
soon  as  her  father  entered  the  tent,  she  began  to  make  her 
excuses  for  not  rising  to  salute  him,  under  the  pretence  of 
her  not  being  well,  nor  in  a  condition  to  stand.  Laban, 
therefore,  being  unable  to  prove  the  charge  he  had  brought 
against  Jacob,  Jacob,  in  his  turn,  began  with  some  warmth  to 
complain  of  the  many  and  heavy  grievances  which  he  had 
been  forced  to  undergo  for  twenty  years  in  his  service. 
When  they  had  thus  opened  their  mutual  complaints,  and 
expostulated  with  one  another,  they  suddenly  forgot  the  sub- 
ject of  their  disagreement,  entered  into  a  solemn  league,  and 
parted  good  friends. 

Saint  Ambrose  considers  Jacob  in  the  house  of  Laban,  as 
a  perfect  model  of  that  prudence  and  honesty,  which  ought  to 
direct  our  transactions  with  the  world.  In  taking  care  to 
possess  nothing  but  what  he  could  easily  carry  with  him,  he 
remained  independent  of  every  other  man ;  he  possessed 
nothing,  which  he  had  not  honestly  acquired,  and  which  he 
could  not  strictly  call  his  own.  The  manner  by  which  he 
had  acquired  his  wealth,  was  not  only  equitable  in  itself,  but 
even  advantageous  to  the  person  whom  he  served.  Labaa 
had  done  all  he  couid  to  keep  him  in  a  state  of  indigence  and 
servitude,  yet  could  not  prevent  his  growing  rich :  he  had 
always  treated  him  with  insincerity  and  injustice,  but  was 
forced,  in  the  end,  to  own  the  superior  virtues  of  a  man,  who 
was  in  all  things  guided  and  supported  by  the  spirit  of  God^ 
Happy  is  the  Christian,  who,  in  the  words  of  Jacob,  can  say 
to  the  devil  and  the  world,  says  the  same  father,  Behold', 
there  is  nothing  about  me  that  belongs  to  you ;  search  me 
round,  and  take  it,  if  you  find  it.  Happy  Rachel,  who,  by 
flying  from  her  father's  house,  trampled  his  idols  under  foot ! 
It  is  the  example  which  all  Christians  have  to  follow  in  sepa* 
rating  themselves  from  those,  who,  under  the  mistaken  name 
of  love  or  friendship,  would  persuade  them  to  sacrifice  their 
6  G 


50  HISTORY  OF  THE  [age  hi. 

souls  to  the  idols  of  vanity,  and  the  world,  by  a  violation 
of  those  sacred  engagements  which  they  made  to  God  at 
baptism. 

A.  M.  2265.]      Esau  reconciled  with  Jacob,      [A.  C.  1735. 
Gen.  33. 

Jacob,  having  got  free  of  Laban,  began  to  consider  what 
method  he  should  take  with  his  brother  Esau :  for  he  could 
not  suppose  that  Esau  had  entirely  forgot  what  had  formerly 
passed  between  them.     Therefore,  to  try  how  he  might  be 
disposed,  he  sent  some  of  his  attendants  before  to  let  him 
know,  that  his  brother  Jacob  was  coming  home  upon  the  pre- 
sumption that  he  would  be  glad  to  see  him  after  so  long  an 
absence.     Esau,  at  receiving  this  information,  put  himself  at 
the  head  of  four  hundred  men,  and  set  forward  to  meet  him. 
Jacob  was  alarmed  at  the  report,  and,  not  doubting  but  his 
brother  intended  to  offer  violence,  sought  for  shelter  under 
the  divine  protection,  and,  by  fervent  prayer,  implored  the 
power  of  the  Most  High  against  all  events  whatever.     This 
done,  he  resolved  to  try  such  human  means  as  in  his  pru- 
dence he  judged  the  most  likely  to  soothe  his  brother's  anger. 
He  prepared  him  rich  presents ;  he  chose  out  of  his  herd  and 
flocks  a  certain  number  of  each  sort,  which  he  divided  into 
two  troops,  and  sent  before  him  at  some  distance  one  from 
another,  ordering  the  leaders  of  each  troop  to  present  them 
successively  to  Esau,  as  they  met  him,  with  the  greatest 
tokens  of    submission  and  friendship.       The   night   before 
these  orders  were  to  have  been  executed,  Jacob  had  a  vision, 
in  which  he  seemed  to  be  wrestling  with  a  man  till  morning. 
It  was  an  angel  in  human  shape,  who,  not  being  able  to  throw 
him,  touched  the  sinew  of  his  thigh,  which  immediately  be- 
came dry  and  contracted.     The  hardy  patriarch  still  would 
not  yield,  and  refused  to  let  his  antagonist  go,  unless  he  would 
first  give  him  his  blessing.     The  angel  asked  him  his  name  ; 
he  answered,  Jacob.    Thou  shalt  no  longer  be  called  Jacob, 
but  Israel,  replied  the  angel ;    for,  since  thou  hast  exerted 
thyself  with  such  vigour  against  the  angel  of  God,  how  much 
more  easily  wilt  thou  prevail  over  the  efforts  of  men  !  It  was 
now  morning :  Jacob  cast  his  eyes  round  the  country,  and,  at 
a  distance,  descried  his  brother  coming  on  at  the  head  of  a 
formidable  troop.    /  Not   knowing   what   might  happen,  he 
ranged  his  wives  and  children  in  a  line  behind  him,  and  ad- 
vanced towards  his  brother.     He  bowed  respectfully  to  him 


AGE  III.]  HOLY  BIBLE.  51 

as  he  approached,  and,  at  seven  different  times,  made  his  obei- 
sance to  the  very  ground.  Esau  was  disarmed  and  mollified  : 
unable  to  stand  out  against  such  marks  of  goodness  and  sub- 
mission, he  ran  up  and  embraced  him  ;  with  becoming  kind- 
ness, he  saluted  his  brother's  wives  and  children,  and  could 
scarce  be  prevailed  upon  to  accept  his  presents.  He  ex- 
pressed the  greatest  satisfaction  in  his  friendship,  and  begged 
they  might  finish  the  remaining  part  of  the  journey  in  each 
other's  company.  You  see,  said  Jacob,  that  my  flocks  are . 
weak,  and  my  children  young ;  they  travel  on  in  very  slow 
marches,  which  will  be  tedious  to  you.  Let  me  be  no  bur- 
den :  if  I  am  happy  enough  to  have  your  good  graces,  I  want 
no  more  :  return  to  Seir,  where  I  will  join  you  as  soon  as 
circumstances  will  permit. 

In  this  manner  did  Jacob  disarm  the  violence  of  a  brother, 
who  had  conspired  his  ruin.  He  considered  not  which  of 
the  two  was  most  to  blame  ;  he  mentioned  not  any  thing  that 
could  renew  their  former  subject  of  disagreement ;  his  lan- 
guage was  discreet  and  humble  ;  he  forgot  the  past ;  he  ba- 
nished from  his  heart  every  motion  of  passion  and  resentment ; 
or,  if  he  retained  a  feeling  of  the  injuries  he  had  received,  it 
did  not  arise  from  any  ill-will,  but  from  a  charitable  and  ten- 
der concern  for  the  mischiefs  that  his  brother  had  thereby 
drawn  upon  himself,  as  saint  Ambrose  remarks.  Great  and 
trying  were  Jacob's  misfortunes,  and  he  bore  them  with  for- 
titude :  his  confidence  in  God  raised  him  above  the  reach 
of  human  fears  :  amidst  the  terrors  of  an  armed  host,  in  the 
presence  of  an  enraged  enemy,  he  acted  with  all  the  coolness 
and  deliberation  of  a  mind  at  ease  ;  amidst  the  threats  of  an 
approaching  death,  he  remained  unshaken  and  unruflled  ;  by 
a  timely  condescension,  he  triumphed  over  his  brother's  ob- 
stinacy ;  by  knowing  when  to  yield,  he  broke  his  savage 
hatred.  In  this  example,  we  see  that  every  thing  at  last 
must  yield  to  true  piety,  though  for  a  time  oppressed  by  open 
force  ;  and  that  God,  who,  with  an  admirable  wisdom,  regu- 
lates the  manner  and  the  measure  of  sulferings,  with  which 
he  tries  his  faithful  friends,  turns  all  to  their  advantage,  and 
in  their  favour  changes  the  hearts  of  men,  when  and  as  he 
pleases. 

A.M.  2274.]  Dim.     Gen.  34.  [A. C.  1726. 

Jacoii,  after  his  return  from  Mesopotamia,  settled  with  his 
f-imily  near  Saicm,  a  town  of  the  Sicheiuites,  where  he  pur 


62  HISTORY  OF  THE  [age  hi. 

chased  a  piece  of  land,  and  lived  extremely  happy,  till  an 
unlucky  accident  interrupted  the  peace  of  his  family.  He 
had  a  daughter  called  Dina,  a  fair  virgin,  in  the  bloom  of 
youth.  Being  led  by  a  curiosity,  v^hich  is  as  natural,  as  it 
is  often  dangerous,  to  that  age,  she  w^ent  out  to  see  the  wo- 
men of  that  country.  Sichem,  who  was  king  of  the  place, 
saw  her,  and,  being  taken  with  her  beauty,  seized  and  carri- 
ed her  off  to  his  house.  He  tried  every  persuasive  art  to 
make  her  consent  to  his  wicked  desires;  but,  not  being 
able  to  prevail,  he  proceeded  to  the  most  criminal  violence, 
and  then  told  his  father  Hemor,  that  he  would  marry  her 
with  her  father's  consent.  They  both  went  to  treat  with 
Jacob  upon  the  subject.  The  good  patriarch,  who  was  in 
great  concern  for  what  had  befallen  his  daughter,  said  he 
could  give  them  no  answer  without  the  approbation  of  his 
sons.  The  sons  came  in  soon  after,  and  were  informed  of 
the  whole  affair,  with  all  its  circumstances.  They  were 
greatly  exasperated  at  the  injury  done  to  their  sister  by  her 
lover,  and  resolved  to  revenge  it  as  soon  as  an  opportunity 
should  offer.  They,  however,  dissembled  their  resentment 
for  the  present,  and  only  said,  that  no  marriage  could  be  law- 
fully contracted  between  their  sister  and  the  prince  of  Si- 
chem, unless  he  and  his  people  would  first  submit  to  the  law 
of  circumcision.  Hemor  and  Sichem  proposed  it  to  their 
people,  who  readily  came  into  it,  and  the  ceremony  was  ac- 
cordingly performed  upon  all  the  men  of  Sichem.  The  third 
day  after,  when  the  wound  is  commonly  the  most  painful, 
Simeon  and  Levi,  full  brothers  to  Dina,  without  saying  a 
word  to  their  father,  entered,  sword  in  hand,  into  the  town, 
and  killed  every  man  they  met  without  exception.  This 
first  scene  of  blood  was  scarce  ended,  when  the  other  sons 
of  Jacob  rushed  in,  pillaged  the  town,  and  carried  off  the 
spoils.  Jacob  was  grievously  provoked  at  his  sons,  especially 
for  their  having  abused  a  religious  ceremony  to  obtain  their 
revenge,  and  loudly  complained  of  Simeon  and  Levi  in  par- 
ticular, who,  by  an  action  equally  cruel  and  perfidious,  had 
rendered  their  name  odious  to  the  neighbouring  cities,  and 
exposed  their  little  family  to  the  danger  of  being  cut  off  by 
the  like  violence.  Being  under  this  apprehension,  he  was 
inspired  to  go  to  Bethel,  where  God  had  formerly  appeared 
to  him  when  he  fled  from  Esau.  He  marched  away,  with 
his  whole  family,  unhurt  and  unmolested.  For  the  terror  of 
his  name,  as  the  Scripture  remarks,  had  made  such  an  im- 
pression upon  the  people,  that  no  one  durst  presume  to  giv 


AGE  iri,J  HOLY  BIBLE.  53 

him  the  least  disturbance.  Soon  after  his  arrival  at  Bethel, 
he  lost  his  dear  Rachel,  who  died  in  child-bed,  [A.  M.2288.] 
About  the  same  time  died  also  his  father  Isaac,  aged  a  hun- 
dred and  eighty  years.  Full  of  days,  says  the  sacred  text, 
the  venerable  patriarch  slept  with  his  forefathers,  and  was 
buried  by  his  two  sons,  Jacob  and  Esau.  Esau  soon  after 
separated  from  his  brother,  for  they  were  too  rich  to  live 
together. 

The  history  of  Dina  is  mentioned  by  the  holy  fathers  as 
an  instance  of  the  danger  that  attends  an  idle  curiosity.  It 
merits  the  particular  attention  of  those,  says  saint  Ambrose, 
whose  age  and  sex  are  most  exposed  to  danger.  The  loose 
modes  and  maximsof  the  present  age,  ought  to  make  a  Chris- 
tian virgin  extremely  cautious  how  she  trusts  herself  unac- 
companied abroad,  what  company  she  sees,  and  what  places 
she  frequents.  Curiosity  may  be  as  strong  in  her  as  it  was 
in  Dina  ;  and,  if  indulged  with  the  same  liberty,  may  possibly 
be  followed  by  the  same  fatal  consequences.  Curiosity  led 
her  to  the  spot  where  she  lost  her  virginity :  her  curiosity 
was  the  first  step  towards  all  those  horrors,  which  her  bro- 
thers committed,  in  butchering  the  inhabitants,  and  in  plun- 
dering the  effects  of  Sichem  :  her  curiosity,  in  fine,  was  the 
first  cause  that  obliged  Jacob  to  retire  from  the  spot,  where 
he  could  no  longer  stay  with  safety  to  himself  or  family,  and 
where  they  must  all  have  perished,  had  not  God  miraculously 
interposed  in  their  favour. 

A.  M.  2276.]      Joseph  sold  by  his  Brethren,     [A.  C.  1724. 
Gen.  37. 

Jacob,  who  had  happily  escaped  the  attacks  of  foreign 
enemies,  began  to  be  perplexed  with  domestic  broils,  which 
were  the  more  painful  to  him,  as  they  were  fomented  by  his 
own  children.  Joseph,  his  son  by  Rachel,  and  the  last  of 
those  that  were  born  in  Mesopotamia,  had  accused  some  of 
his  brothers  of  a  most  shameful  crime,  which  the  sacred  text 
does  not  name.  This  accusation  procured  him  much  ill-will 
amongst  them  all  :  he  was  his  father's  favourite,  and  that 
alone  had  been  enough  to  make  them  hate  him.  He  was  an 
innocent,  artless,  ()p(Mi-iieartcd  youth,  in  the  sixteenth  year  of 
his  age,  and,  thinking  his  brothers  to  be  as  wcli-ineaning  as 
liimself,  freely  spoke  his  thouglits  to  them.  Amongst  other 
things,  he  related  two  of  his  dreams,  which  added  fresh  fuel 
to  their  glowing  envy.  I  dreamed,  said  he,  that  I  was  hind- 
5» 


54  HISTORY  OF  THE  [age  in. 

ing  up  corn  in  a  field  with  you,  and  that  my  sheaf  seemed  to 
rise,  as  it  were,  and  to  stand  upright,  while  yours  stood  round 
and  paid  homage  to  it.  And,  in  another  dream,  I  saw  the 
sun,  and  moon,  and  eleven  stars,  paying  the  like  homage  to 
me.  The  relation  of  these  two  dreams  kindled  up  a  flame 
in  his  brothers'  breasts,  which  seemed  to  threaten  him  with 
present  ruin,  but  which  the  Almighty  rendered  instrumental 
to  that  future  greatness,  which  his  dreams  presaged.  Not 
long  after  this,  his  father  sent  him  to  visit  his  brothers,  who 
were  tending  their  flocks  in  the  plains  of  Sichem.  As  soon 
as  they  saw  the  dreamer  coming,  as  they  called  him,  they 
formed  a  design  against  his  life.  Reuben,  the  eldest  of  all 
Jacob's  children,  would  not  agree  to  the  barbarous  proposal. 
Instead  of  imbruing  their  hands  in  the  blood  of  the  innocent, 
he  advised  them  to  let  him  down  into  a  dry  well,  that  was 
hard  by.  His  intention  was  to  save  his  brother's  life,  if  he 
could,  for  the  present,  and,  in  a  seasonable  hour,  restore  him 
to  his  father.  His  advice  took  place,  and  Joseph  was  let 
down  into  the  well.  Some  Ismaelite  merchants  happening 
to  pass  by,  soon  after,  in  their  way  to  Egypt,  the  unnatural 
brothers  thought  it  a  fair  opportunity  to  get  rid  of  Joseph 
without  taking  away  his  life  :  they  drew  him  out  of  the  well, 
and  sold  him  to  the  merchants  for  twenty  pieces  of  silver, 
intending,  at  the  same  time,  to  make  their  father  believe, 
that  his  darling  son  had  been  devoured  by  a  wild  beast.  To 
make  that  story  the  more  credible,  they  took  Joseph's  varie- 
gated coat,  and,  having  stained  it  with  the  blood  of  a  kid, 
sent  it  home,  as  if  they  had  found  it  in  that  condition.  Jacob 
knew  it  at  first  sight,  and,  from  thence,  concluding  his  son  to 
be  really  dead,  rent  his  garments  through  grief,  and  would 
admit  of  no  consolation.  Joseph,  in  the  mean  time,  was  car- 
ried away  into  Egypt,  where  the  merchants  sold  him  to  Pu- 
tiphar,  the  prime  officer  of  king  Pharaoh's  guards. 

Thus  was  the  helpless  youth  plunged  into  a  state  of  the 
deepest  distress,  which  he  had  neither  merited  or  foreseen. 
God  had  given  him  an  obscure  glimpse  of  the  glory  that  was 
waiting  for  him  at  a  distance,  but  concealed  from  him  the 
misfortunes  that  were  then  hanging  over  his  head.  Joseph 
sold  by  his  own  brothers,  is  a  lively  figure  of  Jesus  Christ 
in  that  particular  circumstance  of  his  life,  in  which,  by  the 
treachery  of  a  false  apostle,  he  was  likewise  sold  to  his  ene- 
mies. The  grief  that  Jacob  so  justly  expressed  on  this  oc- 
casion, is,  according  to  saint  Ambrose,  a  singular  instruction 
to  all  parents.  -  He  wept  for  the  loss  of  a  son,  whom  he  ten- 


AGE  III.]  HOLY  BIBLE.  55 

derly  loved,  and  for  whom,  if  he  had  not  loved  him  so  much, 
he  would,  perhaps,  have  had  no  cause  to  weep.  For  the  fa- 
ther's excessive  love  was  the  primary  cause  of  the  son's  mis- 
fortune, inasmuch  as  it  first  excited  his  brothers'  envy,  and 
whetted  their  spleen  against  him.  It  is  a  father's  duty  to  love 
his  children,  says  the  holy  doctor,  and  it  is  but  just  to  love 
them  the  most,  who  are  the  most  deserving  ;  but  to  show 
that  love  in  the  presence  of  the  rest,  is  always  dangerous : 
for  such  a  show  of  preference  to  the  one  must  naturally  make 
the  others  jealous,  who  look  upon  themselves  as  injured  by 
it.  Hence  the  father's  partiality  often  becomes  a  real  injury 
to  his  own  favourite  child,  as  far  as  it  deprives  him  of  the 
affection  of  his  brothers.  A  perfect  union  of  heart  and  will 
is  one  of  the  most  precious  advantages  that  a  father  can  pro- 
cure in  his  family.  No  wonder  if  an  estate,  or  some  less 
valuable  present,  made  to  a  favourite  child,  should  excite  the 
envy  of  the  rest,  continues  the  same  saint,  since  a  coat,  some- 
what finer  than  ordinary,  given  by  Jacob  to  Joseph,  stirred  up 
such  a  ferment  amongst  the  brothers,  that  even  the  most  mode- 
rate were  eager  to  sell  him  for  a  slave,  while  others  insisted 
upon  his  blood. 

A.  M.  2286.]     Joseph's  Chastity,     Gen.  39.     [A.  C.  1714. 

Oppressed  innocence  never  is  abandoned  by  almighty 
God.  Joseph,  in  an  idolatrous  country,  in  the  midst  of  stran- 
gers, met  with  kinder  treatment,  and  with  better  friends, 
than  he  had  found  at  home  amongst  his  brothers.  His  pru- 
dence, his  fidelity,  and  modest  conduct,  gained  him  the  alFec- 
tion  of  Putiphar,  his  master.  His  genius  and  liberality  of 
sentiment  were  not  those  of  a  common  slave.  His  person  >Vas 
comely,  and  an  engaging  sweetness  of  countenance  and  be- 
haviour made  him  every  body's  favourite.  Being  appointed 
by  Putiphar  to  superintend  his  household,  he  acquitted  him- 
self faitlifully  of  the  trust  that  was  reposed  in  him  :  he  was 
happy,  and  enjoying  the  sunshine  of  his  good  fortune,  when 
a  sudden  storm  arose  from  a  (juaiter  he  had  tlie  least  sus- 
pected. Amongst  his  many  admirers,  was  his  mistress,  Pu- 
tiphar's  wife.  She  beheld  him  with  a  fond  eye,  she  grew 
amorous,  and  conceived  a  criminal  aflbction  for  him :  she 
discovered  to  him  her  })assion,  she  soUcited  his  consent  with- 
out being  al)l(»  to  obtain  it.  Far  from  being  checked  l)y  the 
first  refusal,  slie  returned  again  to  the  charge  ;  she  pressed 
and  solicited  with  more  eager  warmth.     How  is  it  possible, 


66  HISTORY  OF  THE  [age  hi, 

replied  the  virtuous  youth,  that  I  should  think  of  being  so 
unfaithful  to  a  master,  who  has  been  so  good,  and  placed 
such  confidence  in  me  !  How  is  it  possible  I  should  consent 
to  commit  such  a  sin  in  the  presence  of  mj  God  ?  This  steady 
resistance  increased  her  desires.  Finding  him  one  day  alone 
in  his  apartment,  she  attacked  him  with  fresh  eagerness ;  she 
laid  hold  of  him,  and  began  to  offer  violence.  In  this  situa- 
tion, having  no  witness  near,  Joseph  had  but  to  fly.  He 
rushed  out  of  doors,  but  left,  unluckily,  his  cloak  in  the  wo- 
man's hands.  Her  slighted  love  then  turned  to  fury :  she 
became  outrageous,  she  determined  to  ruin  the  man,  whom 
she  could  not  gain.  She  screamed  aloud,  as  if  Joseph  had 
made  some  violent  assault  upon  her  honour ;  she  ran  out 
with  his  cloak  in  her  hand  ;  she  held  it  up,  and  showed  it  to 
all,  as  a  proof  of  her  assertion.  She  carried  it  to  her  hus- 
band as  a  trophy  of  her  fidelity  to  him,  and  impudently  pro- 
duced it  against  the  man  whose  innocence  was  his  guilt,  and 
whose  conduct  had  been  the  very  reverse  of  her  own.  Pu- 
tiphar  gave  her  credit  for  what  she  said,  and,  upon  her  single 
evidence,  judged  the  innocent  to  be  guilty.  Without  any 
further  examination,  he  ordered  Joseph  to  be  immediately 
secured,  and  cast  into  one  of  the  state  prisons.  By  a  sen- 
tence the  most  unjust  and  cruel,  Joseph  was  condemned  to 
suffer  for  a  supposed  crime,  of  which  his  accuser  was  really 
guilty.  For  the  slander  was  believed,  and  silence  imposed 
upon  the  truth. 

So  it  is,  says  saint  Ambrose,  speaking  of  the  orthodox  Chris- 
tians, who  were  at  that  time  grievously  persecuted  by  the 
Arians,  that  the  prisons  are  now  become  the  dwellings  of  the 
innocent :  the  adulterers  of  our  faith  prevail ;  they  accuse 
and  cast  into  chains  all  those,  who  refuse  to  concur  with 
them  in  their  impious  tenets.  But  let  not  the  courage  of 
those  champions  of  Christianity  be  dejected,  continues  the 
holy  doctor  ;  God  will  descend  with  them  into  the  dungeon, 
as  is  recorded  of  the  patriarch  Joseph,  nor  will  he  abandon 
them  in  their  chains.  Sufferings  and  persecutions  are  the 
portion  of  God's  elect :  through  various  tribulations  and 
painful  trials  lies  the  way  to  heaven :  that  is  the  way  in  which 
our  blessed  Redeemer  trod  ;  that  way  the  apostles  and  all 
the  holy  martyrs  followed.  Animated  by  their  example,  and 
encouraged  by  the  hope  of  that  happy  kingdom,  which  they 
have  in  view,  the  confessors  of  Jesus  Christ  receive  their 
sufferings  with  joy,  and  think  themselves  honoured  by  the 
contumelies  they  undergo  in  so  glorious  a  cause.     Though 


AGE  III]  HOLY  BIBLE.  67 

innocent  of  the  crimes  of  which  they  stand  accused  before 
men,  they  know  that,  in  the  sight  of  God,  they  are  still  deserv- 
ing of  punishment,  and  therefore  bless  the  hand,  that  strikes 
to  heal  them.  Void  of  resentment  against  their  persecutors, 
they  think  they  are  under  a  strict  obUgation  of  loving  them 
the  more,  because  they  so  happily  contribute  to  make  them 
companions  of  the  cross,  and  partakers  of  the  glory  of  Jesus 
Christ.  They  count  the  days  of  their  affliction  amongst  the 
most  happy  of  their  lives :  under  their  severest  trials,  in  the 
midst  of  their  sharpest  sufferings,  they  say,  with  holy  Job, 
there  is  One  in  heaven,  who  sees,  and  will  judge  according 
to  the  uprightness  of  our  hearts  :  in  him  we  hope  for  the 
justification  of  our  innocence  ;  on  him  alone  we  rely  for  the 
reward  of  our  labours. 

A.  M.  2287.]     Joseph's  Greatness.  Gen.  40.     [A.  C.  1713. 

Joseph,  in  his  prison,  made  himself  beloved  and  esteemed 
by  all  that  came  near  him.  Honour  attended  him,  even  in 
the  place  of  his  disgrace.  The  keeper  of  the  prison  had  such 
an  opinion  of  him,  that  he  put  all  the  other  prisoners  under 
his  care,  and  directed  himself  by  his  advice.  Two  of  the 
king's  officers,  his  cup-bearer  and  chief  baker,  had  fallen  into 
disgrace,  and  were  lodged  in  the  same  prison  with  Joseph. 
On  the  same  night  they  had  each  a  dream,  which  seemed  to 
indicate  their  future  fortune.  The  cup-bearer  dreamed  he  saw 
a  vine,  in  which  there  were  three  shoots,  producing  first  the 
bud,  then  the  blossom,  and  at  last  ripe  grapes :  he  gathered 
the  grapes,  squeezed  them  into  Pharaoh's  cup,  and  presented 
it,  as  usual,  to  the  king.  The  baker  dreamed  he  had  three 
baskets  of  meal  upon  his  head,  and  in  the  uppermost  different 
sorts  of  pastry-work,  which  the  birds  came  to  pick  at.  Being 
much  troubled  in  mind,  and  anxious  to  know  what  these 
dreams  could  signify,  they  both  a|)pIiod  to  Joseph  for  an 
explanation.  Joseph,  as  a  figure  of  Jesus  Christ,  in  the  judg- 
ment he  passed  between  the  two  companions  of  his  sufferings 
upon  the  cross,  gave  two  very  opposite  interpretations  to  the 
two  dreams ;  declaring  to  the  baker,  that,  within  three  days, 
he  should  be  hanged  u})on  a  gil)bet ;  and  to  the  cup-bearer, 
that  he  should  be  restored  to  his  former  honour.  When  you 
shall  stand  before  the  king,  said  he  to  the  cup-bearer,  speak 
a  good  word  for  me  ;  for  1  have  been  traitorously  sold  in  my 
own  country,  and  am  Ikmc  unjustly  thrown  into  prison.  The 
event  answered  the  prediction.   Joseph,  n(*vertheless«  remain- 

II 


68  HISTORY  OF  THE  [age  hi 

ed  two  years  longer  in  confinement ;  for  the  cup-bearer,  in 
the  hurry  of  his  prosperity,  had  entirely  forgot  him,  till  he  was 
put  in  mind  by  the  relation  of  the  two  dreams,  that  Pharaoh 
had.     Pharaoh,  in  his  sleep,  seemed  to  be  standing  upon  the 
banks  of  the  Nile,  from  whence  came  out  seven  fat  kine,  that 
went  and  grazed  in  the  fertile  marshes.     Soon  after,  there 
came  forth  seven  other  kine,  most  hideously  lean,  which  be- 
gan to  feed  upon  the  rich  banks  of  the  river,  and  devoured 
the  seven  that  were  fat  and  beautiful.     Pharaoh  awaked,  and, 
composing  himself  to  sleep  again,  saw,  in  a  second  dream,  seven 
full  ears  of  corn  upon  one  stalk,  that  were  succeeded  and 
spoiled  of  their  beauty  by  seven  blighted  ones.     These  two 
dreams  in  one  night  seemed  to  portend  something  uncom- 
mon ;  and  every  man,  that  pretended  to  any  skill  in  Egypt, 
was  sent  for  to  interpret  their  meaning :  and,  no  one  being 
able  to  say  any  thing,  that  was  satisTactory,  upon  the  subject, 
the  cup-bearer  mentioned  what  had  happened  to  him,  when 
in  prison  w  ith  a  Hebrew  servant  called  Joseph.  Joseph,  there- 
fore, by  the  king's  command,  was  brought  out  of  prison,  and 
presented  before  him  :  the  king  related  his  dreams,  which  Jo- 
seph thus  interpreted  :  From  what  has  been  shown  to  Pharaoh, 
in  his  sleep,  it  appears,  that,  for  seven  years  to  come,  there 
will  be  great  plenty  in  the  land  of  Egypt :  and  that  a  seven 
years'  famine  will  then  succeed.     Having  thus  declared  the 
meaning  of  the  dreams,  he  advised  the  king  to  provide  him- 
self with  large  granaries,  and  to  lay  up  sufficient  stores  against 
the  time  of  scarcity.     Pharaoh  stood  amazed  at  the  wisdom 
of  this  young  Hebrew,  and  received  his  advice  as  an  oracle 
from  God.     Amongst  all  his  subjects,  he  judged  none  so  ca- 
pable and  so  fit,  as  Joseph,  to  execute  a  plan  of  that  mighty 
consequence,  and,  therefore,  created  him  his  vicegerent  over 
the  whole  kingdom  of  Egypt,  with  an  absolute  power  to  di- 
rect and  command,  as  he  should   think   expedient  for  the 
common   weal.     To  ensure   him,  moreover,  a  due  respect 
from  the  people,  he  gave  him  his  own  ring,  put  a  chain  of 
gold  about  his  neck,  invested  him  with  a  silk  robe,  and  placed 
him  in  his  second  chariot,  commanding  the  herald  to  proclaim 
aloud,  that  all  should   bend  their   knee  to  Joseph,  whom, 
in   the  Egyptian   language,  he   styled  the    Saviour  of  the 
world. 

In  this  manner  was  that  illustrious  patriarch  set  up  to  pub- 
lic view  ;  thus  was  he  drawn  from  the  obscurity  of  a  dungeon, 
and  advanced  to  the  brightest  pitch  of  worldly  grandeur.  So 
sudden  and  so  great  a  change  of  fortune  had  been  enough  to 


AGE  iii.j  HOLY  BIBLE.  59 

turn  the  head  of  a  man  less  moderate  in  his  desires,  or  less 
steady  in  the  principles  of  virtue  :  in  Joseph,  it  made  no  al- 
teration of  sentiment,  no  change  of  principle :  the  same  na- 
tural goodness  still  held  the  direction  of  his  heart  and  actions. 
As  he  never  had  been  dejected  at  the  frowns  of  fortune,  so 
neither  was  he  now  elated  at  her  smiles.  Being  invested 
with  a  dignity,  second  to  the  king,  over  all  Egypt,  he  received 
his  power  as  from  the  hand  of  God,  for  the  general  good  of 
mankind.  Far  from  revenging  himself  upon  those,  who,  by 
their  slanders,  had  thrown  him  into  a  dungeon,  he  left  them 
to  the  secret  remorse  of  their  own  conscience,  the  worst  of 
punishments  that  can  attend  an  evil  action  in  this  life.  In 
the  ordinary  course  of  visible  events,  a  change  of  fortune,  like 
that  of  Joseph,  seldom  occurs  ;  but  in  the  invisible  order  of 
things  there  daily  happens  a  change  incomparably  greater, 
when  poor,  suffering  mortals  are  called  from  this  vale  of  tears 
to  the  joys  of  heaven.  Joseph's  translation  from  his  pri- 
son to  a  palace,  bears  but  a  faint  resemblance  of  the  glory, 
that  God  confers  upon  his  faithful  servants  after  death.  The 
light  and  momentary  sufferings,  which  they  here  endure,  are 
there  crowned  with  a  happiness,  which  is  equally  incompre- 
hensible and  eternal. 


A.  M.  2296.]      Joseph's  Brothers.     Gen.  42.  [A.  C.  1704. 

Joseph,  being  invested  with  an  authority,  as  we  have  seen, 
♦hat  extended  itself  over  the  whole  Egyptian  empire,  soon 
showed,  by  the  use  he  made  of  his  power,  how  much  the  hap- 
piness of  a  people  depends  upon  the  wisdom  of  their  gover- 
nors. His  chief  study  was  the  good  of  his  fellow  subjects, 
for  that  he  knew  to  be  the  real  interest  of  his  royal  master : 
without  restraining  the  people  in  the  enjoyment  of  iheir 
property,  he  prudently  contrived  the  means  that  were  no 
burden— during  the  time  of  plenty  to  lay  up  a  sufiicient  pro- 
vision of  corn  for  their  support  against  the  famine.  At  the 
end  of  seven  years  a  raging  famine  began  to  distress  the  land, 
and  it  was  Pharaoh's  order,  that  all  in  their  distress  should 
e;o  to  Joseph.  With  the  tenderness  of  a  fi\ther,  Joseph  heard 
their  complaints,  and  relieved  their  wants.  By  liim  none  were 
despised,  none  rejected  :  his  granaries  wvvv  open  to  all  that 
came.  The  general  dearth  had  reach(Ml  as  far  as  Chanaan, 
and  Jacob's  family,  with  the  rest,  was  reduccMi  to  great  dis- 
tress. The  good  patriarch,  being  told  that  corn  was  to  bo 
bought  in  Egypt,  sent  thither  ten  of  his  soni*.     Joseph  knew 


60  HISTORY  OF  THE  [age  hi. 

them  at  first  sight :  they  had  not  the  least  suspicion  of  his 
heing  their  brother,  and  knew  no  more  of  him,  than  if  they 
had  never  seen  him.  He  received  them  with  a  seeming 
harshness,  asked  them,  as  though  they  had  been  strangers  to 
him,  from  whence  they  came,  and  whether  they  were  not 
spies.  They  answered,  with  profound  respect,  that  distress 
alone  had  forced  them  from  home,  and  nothing  but  an  honest 
intention  of  buying  corn  had  brought  them  into  Egypt ;  that 
they  were  twelve  sons  of  the  same  father,  that  one  of  them 
no  longer  existed,  and  that  the  youngest  of  all,  called  Ben- 
jamin, was  left  behind  with  their  father  Jacob  in  Chanaan. 
The  name  of  Benjamin  touched  the  inmost  feelings  of  affec- 
tion in  Joseph's  breast,  and  reminded  him  of  the  cruel  treat- 
ment that  he  had  once  experienced  from  his  unnatural  bro- 
thers :  he  was  apprehensive  lest  Benjamin  also  might  some 
day  or  other  experience  the  like  ill  usage,  and  therefore  re- 
solved to  secure  him  out  of  their  hands.  He  seemed  to  give 
no  credit  to  their  words,  and  said,  that,  to  assure  himself  of 
the  truth  of  their  story,  he  must  see  Benjamin ;  that  one  of 
them  should  go  home  and  fetch  him,  while  the  rest  remained 
his  prisoners,  and  sureties  for  their  brother's  coming.  He 
therefore  put  them  in  prison  three  days,  when  he  ordered 
them  again  to  be  brought  out  before  him.  They  stood  whis- 
pering their  thoughts  to  one  another  in  their  own  language, 
little  suspecting  they  were  understood  by  any  one  there  ;  for 
Joseph  had  spoken  to  them  by  an  interpreter :  they  discours- 
ed of  their  present  aiSliction,  and  considered  it  as  a  just  judg- 
ment fallen  upon  them  for  their  former  cruelty  towards  their 
brother  Joseph.  Joseph  listened  to  and  understood  every 
word  they  said  :  his  heart  began  to  beat,  his  bosom  heaved 
with  fraternal  affection,  and  the  tears  stole  down  his  cheeks. 
He  was  obliged  to  leave  the  room,  for  fear  of  discovering 
himself  too  soon.  When  he  had  suppressed  that  flow  of  ten- 
derness, and  wiped  away  his  tears,  he  came  back,  and  told 
them,  that  he  should  content  himself  with  detaining  only  Si- 
meon as  an  hostage,  and  that  the  rest  might  depart.  He  had 
given  secret  orders,  that  their  sacks  should  be  filled  with 
corn,  and  that  the  money  they  had  given  for  it  should  be 
tied  up  in  the  mouth  of  each  sack.  Upon  their  return  home, 
they  gave  Jacob  an  account  of  all  that  had  passed,  and  parti- 
cularly of  the  engagement  they  were  under  of  carrying  Ben- 
jamin into  Egypt,  where  Simeon  was  detained  as  a  pledge 
of  their  promise.  Such  a  tale  wounded  their  aged  father  to 
the  quick :  he  bemoaned  his  misfortunes,  he  talked  over  his 


4GE  III.]  HOLY  BIBLE.  Gl 

^ihildren,  he  was  inconsolable  at  the  thought  of  parting  with 
the  last  and  dearest  of  his  sons.  Joseph,  said  he,  is  no  more, 
Simeon  is  in  chains,  and  must  Benjamin  be  taken  from  me 
too  ?  No,  I  will  not  part  with  him  ;  to  part  with  him  would 
wring  my  very  soul  with  grief,  and  carry  my  gray  hairs  in 
anguish  to  the  grave. 

The  holy  fathers  seem  charmed  with  the  relation  of  this 
history,  in  which  they  discover  such  singular  strokes  of  the 
divine  Providence,  which  sweetly  disposes  and  brings  all 
things  to  their  appointed  ends.  The  sons  of  Jacob  were 
jealous  of  the  greatness  that  had  been  foreshown  to  one  of 
their  brothers  :  they  used  the  most  efficacious  means,  as  they 
thought,  to  prevent  it,  and  Providence  directed  those  very 
means  to  promote  it.  Joseph  was  forewarned  from  heaven  of 
his  future  greatness;  his  brothers  sought  to  put  him  out  of  the 
way  of  it,  and  that  was  the  very  way  which  led  him  to  it :  they 
sold  him  for  a  slave,  and  the  state  of  servitude  opened  him  a 
passage  to  the  highest  honours  :  they  caused  him  to  be  trans- 
ported into  a  foreign  country,  and  there  he  became  the  pre- 
server of  his  own.  Such  incidents  of  human  life  may,  by  a 
profane  writer,  be  passed  over  unnoticed,  or  be  ascribed  to 
chance  ;  out,  by  the  inspired  historian,  they  are  recorded  to 
serve  as  a  conviction  to  the  incredulous  and  free  thinker, 
that  there  is  a  God,  who  rules  and  presides  over  all  things 
here  below ;  that  no  efforts  or  artifices  of  men  can  circum- 
scribe his  power,  or  defeat  his  designs.  There  is  no  wisdom, 
there  is  no  prudence,  and  no  counsel,  says  the  wise  man, 
powerful  enough  to  prevail  against  God.  By  his  almighty 
will,  the  very  opposition  that  is  made  by  men  becomes 
oftentimes  instrumental  in  his  hand  for  the  accomplishmcnt 
of  his  designs. 

A.  M.  2297.]  Joseph  makes  himself  known  to   [A.  C.  1703. 
his  Brothers,     Gen.  45. 

The  general  dearth  continuing  still  to  rage  with  greater 
violence,  Jacob  was  obliged  to  consent  at  last  to  let  Benja- 
min go  into  Egypt,  lest  he  should  see  him  die  with  famine 
in  the  land  of  Chanaan.  But  it  was  not  without  great  per- 
suasion, that  he  had  been  prevailed  upon  to  give  his  consent. 
Judas  had,  in  a  maimer,  extorted  it  from  him,  by  pledging  him- 
self and  children  for  Benjamin^s  return.  By  Jacob's  consent, 
they  all  set  out  again  for  Egypt,  with  considerable  presents 
for  the  governor.  Joseph  was  no  sooner  told,  that  the  bro- 
G 


C2  HISTORY  OF  THE  [age  hi. 

thers  were  arrived,  but  he  ordered  his  steward  to  receive  and 
entertain  them.  They  were  surprised  at  this  civil  treatment, 
which  was  so  very  different  from  what  they  had  experienced 
the  time  before,  and  knew  not  how  to  account  for  it.  They 
began  to  suspect  some  artful  design  against  them,  on  account 
of  the  money  they  had  found  tied  up  in  their  sacks  of  corn, 
and,  to  prevent  every  accusation  upon  that  score,  they  in- 
formed the  steward,  that  they  had  brought  back  the  money, 
which  ought  to  have  been  left  with  him  the  last  time.  The 
steward  was  very  courteous,  bade  them  be  under  no  appre- 
hension, and,  as  a  pledge  of  their  safety,  introduced  their  bro- 
ther Simeon.  They  began  to  feel  themselves  at  ease  ;  they 
washed  their  feet,  and  set  their  presents  in  order  before  the 
governor  came  in.  Joseph  entered  at  the  appointed  hour,  to 
whom  they  paid  the  most  respectful  homage,  and  offered 
their  presents.  He  kindly  returned  the  salutation,  and  ea- 
gerly asked  them  whether  their  aged  father  was  still  alive, 
and  in  good  health.  His  brother  Benjamin  immediately  drew 
his  eye.  This,  said  he,  is  your  little  brother  you  mentioned 
to  me  ?  His  heart,  at  the  moment,  melted  with  affection  ;  he 
could  just  speak  to  wish  him  the  blessings  of  Heaven ;  the 
rising  tears  started  from  his  eyes,  and  forced  him  to  retire 
into  an  adjoining  apartment,  that  they  might  flow  without 
restraint.  When  the  first  flutter  of  his  spirits  was  abated, 
he  washed  his  face,  and  went  back  to  his  brothers  in  the 
room  where  they  were  to  dine.  He  sat  himself  down  at  a 
different  table  from  them,  for  the  Egyptians  were  nor  allow- 
ed to  eat  with  Hebrews ;  they  sat  before  him,  in  order,  ac- 
cording to  their  age,  and  received  the  meat  he  sent  them  in 
great  plenty ;  Benjamin  engaged  his  particular  attention,  to 
whom  he  took  care  constantly  to  send  the  greatest  share. 
The  day  was  thus  spent  to  the  full  satisfaction  of  the  eleven 
brothers,  and  the  next  day  appointed  for  their  return  into  the 
land  of  Chanaan.  Joseph,  in  the  mean  time,  gave  orders 
that  their  sacks  should  be  filled  with  corn,  and,  besides  the 
money,  which  was  tied  up  in  each  one's  sack,  as  before,  that 
his  own  silver  cup  should  be  secretly  conveyed  into  the  sack 
of  Benjamin.  They  set  out  in  the  morning,  but  had  not  gone 
far,  when  Joseph's  steward  overtook  them,  with  a  complaint 
of  their  having  stolen  the  governor's  silver  cup,  in  return  for 
*he  civilities  he  had  shown  them.  They  were  surprised  to 
hear  so  odious  a  crime  laid  to  their  charge,  for  which  they 
did  not  conceive  there  could  be  the  least  foundation.  Con- 
scious of  their  innocence,  they  begged  to  be  searched  upon 


AGE  III.]  HOLY  BIBLE.  63 

the  spot,  and  if  any  one  of  them  should  be  found  to  have  the 
cup,  they  freely  consented,  that  he  should  die,  and  the  rest 
be  made  slaves.  The  steward  answered,  that  the  innocent 
should  not  suffer  for  the  guilty,  and  that  none  but  he,  who 
had  the  cup,  should  become  his  slave.  They  hastily  opened 
their  sacks,  and,  behold,  Joseph's  silver  cup  was  found  in  the 
sack  of  Benjamin.  The  unsuspected  discovery  threw  them 
into  the  utmost  consternation  ;  they  knew  not  what  to  say, 
or  what  to  do  ;  they  turned  back  into  town,  hastened  to  the 
governor,  and  flung  themselves  at  his  feet.  Having  no  other 
proof  than  their  bare  word  to  produce,  in  defence  of  their  in- 
nocence, they  patiently  bore  his  dissembled  anger,  and  each 
one  offered  to  remain  his  slave,  if  Benjamin  might  only  be 
at  liberty  to  go  back  to  his  father.  You  are  free  to  go,  re- 
plied Joseph,  but  Benjamin  shall  remain  with  me :  upon 
which,  Judas,  who  had  pledged  his  own  children  to  Jacob 
for  Benjamin's  safe  return,  began,  in  terms  the  most  respect- 
ful and  pathetic,  to  represent  to  Joseph  the  promise  he  had 
made  of  seeing  his  brother  safe  home  again,  urged  the  re- 
spect due  to  a  father's  gray  hairs,  mentioned  the  loss  of  ano- 
ther favourite  son,  whom  he  still  mourned  for,  and  conclud- 
ed by  saying,  that  the  detention  of  this  his  last  and  darling 
child,  would  certainly  sink  his  declining  age  to  the  grave. 
Joseph  could  refrain  no  longer :  he  bade  the  Egyptians  leave 
the  room  :  there,  being  alone  with  his  brothers,  he  raised  his 
voice,  and  said,  I  am  Joseph,  your  brother  ;  is  my  father  yet 
living  ?  Be  not  afraid  to  approach  me  ;  I  am  your  brother, 
whom  you  sold  to  be  carried  into  Egypt.  It  happened  by 
the  design  of  an  all-ruling  Providence,  who  has  thus  provid- 
ed for  your  safety.  Go,  hasten  to  my  father,  and  let  him 
know  that  his  son  Joseph  not  only  lives,  but  has  all  the  land 
of  Egypt  at  his  disposal.  Go,  l)ring  him  and  your  families 
hither;  you  shall  be  settled  in  the  fertile  land  of  Gesscn  :  be 
quick,  make  no  delay.  Struck  diimb  with  amazement,  it 
was  some  time  before  they  could  make  any  answer.  Joseph 
wept,  and  tenderly  embraced  them  all :  with  greater  feeling, 
he  threw  himself  upon  the  neck  of  13enjamin,  folding  him  in 
his  arms,  and  clasping  him  close  to  his  breast. 

The  bai(»  narration  of  Joseph's  history,  say  the  holy  fa- 
thers, suniciontly  informs  us  of  the  goodness  of  his  heart,  and 
of  the  mildness  of  his  disposition.  He  is  a  pattern  for  every 
Christian  to  follow  in  tiie  pardon  of  injuries.  He  said  not  a 
word  of  the  malice  of  his  olVenders,  he  excused  the  action, 
he  put  the  best  construction  he  could  ujwn  tlieir  conduct, 


64  HISTORY  OF  THE  [age  hi. 

and,  so  far  was  he  from  making  them  any  reproach,  that  he 
even  tried  to  dissipate  their  fears,  which  the  consciousness 
of  their  guilt  must  naturally  have  caused  within  them.  In- 
vested with  full  power  to  punish  offenders  as  he  pleased,  he 
employed  it  all  for  the  good  of  those,  who  had  intended  him 
the  greatest  evils ;  and  their  frowns  of  envy  he  repaid  with 
the  sweetest  smiles  of  brotherly  benevolence.  The  admi- 
rable charity  of  this  saint,  is  a  figure  of  that  unparalleled 
goodness  which  we  adore  in  Jesus  Christ,  who,  being  sold 
by  his  own  brethren,  not  only  pardoned  them  for  the  cruel 
death  they  put  him  to,  but  also  made  the  blood,  he  spilt  upon 
his  cross,  the  price  of  their  salvation,  and  the  ransom  of  their 
souls. 

A.  M.  2298.]  Jacoh  goes  into  Egypt.  Gen.  46.  [A.  C.  1702. 

The  sons  of  Israel,  loaded  with  stores  and  rich  presents 
from  their  brother  Joseph,  hastened  home  as  fast  as  they 
could,  to  impart  the  happy  tidings  to  their  father.  The  joy 
and  surprise  of  the  good  patriarch,  to  hear  that  his  son  Joseph 
was  not  only  alive,  but  also  had  the  command  of  all  Egypt, 
were  so  great,  that  he  seemed,  in  a  manner,  stupified,  at  first, 
and  out  of  his  senses.  When  he  recovered  himself,  and  was 
informed  at  leisure  of  the  particulars  that  had  happened,  he 
said.  It  is  sufficient ;  if  my  son  Joseph  be  only  living,  I  will 
go  and  embrace  him  before  I  die.  Joseph  had  already  sent 
wains  and  beasts  of  burden,  for  the  convenience  of  transport- 
ing his  father  and  brethren,  with  their  goods  and  families, 
into  Egypt.  In  an  expedition  of  such  lasting  consequence  to 
his  whole  family,  the  religious  patriarch  would  not  proceed, 
without  first  informing  himself  of  the  will,  and  imploring  the 
blessing,  of  the  Most  High.  He  slew  victims  to  the  God  of 
his  father  Isaac ;  and  God,  in  an  audible  manner,  told  him  not 
to  doubt  of  going  into  Egypt,  where,  under  the  divine  pro- 
tection, he  should  grow  into  a  numerous  nation,  and,  in  pro- 
cess of  time,  be  brought  back  from  thence,  after  his  eyes 
should  be  there  closed  in  death  by  his  son  Joseph.  Being 
extremely  comforted  by  this  vision,  Jacob  loaded  his  whole 
substance  upon  Pharaoh's  wagons,  and,  with  his  eleven  sons, 
their  wives  and  little  ones,  to  the  number  of  seventy  in  all, 
began  his  journey  towards  the  land  of  Egypt.  Judas  was 
sent  before  to  apprize  Joseph  of  his  father's  coming.  Joseph 
set  off  with  a  becoming  retinue  to  meet  him,  and  proceeded 
as  far  as  Gessen.     The  moment  his  father's  carriage  came  in 


V 

AGE  III.]  HOLY  BIBLE.  65 

sight,  he  got  out  of  his  chariot,  and  respectfully  advanced  on 
foot  to  receive  him.  As  soon  as  they  met,  they  rushed  into 
each  other's  arms  ;  they  cordially  embraced  ;  they  clung  for 
some  time  together,  without  being  able  to  utter  a  single 
word.  The  excess  of  their,  joy  was  too  high  for  either  of 
them  to  speak  what  they  felt.  They  w  ept,  and  their  tears 
best  witnessed  the  glowing  sentiments  of  their  hearts  in  this 
unexpected  interview.  Joseph  conducted  both  his  father 
and  his  brothers  into  the  royal  city,  and  presented  them  to 
the  king.  Pharaoh  gave  them  a  gracious  reception,  and,  ac- 
cording to  their  desire,  allotted  them  the  fertile  spot  of  Ges- 
sen  for  their  place  of  residence.  There  they  settled  unmo- 
lested, and  separated  from  the  Egyptians ;  there,  under  the 
protection  of  God,  and  by  the  particular  care  of  Joseph,  they 
lived,  strangers  to  the  famine  which  was  severely  felt  by  their 
neighbours  round. 

Truly  admirable,  says  saint  Chrysostom,  is  the  conduct  of 
almighty  God,  with  regard  to  his  elect.  Through  various 
trials,  by  a  continual  succession  of  good  and  adverse  fortune, 
he  trains  them  up  to  virtue.  He  tempers  their  success  with 
affliction,  lest  they  should  swell  too  high,  and  then  visits 
them  again  with  comfort,  lest  they  should  sink  beneath  the 
weight  of  continued  sufferings.  It  was  no  loss  either  to  Ja- 
cob or  to  Joseph,  to  have  been  deprived  of  each  other  for  a 
time  :  the  joy  they  felt  at  meeting  again,  made  ample  amends 
for  their  past  afflictions.  The  fortune,  that  afterwards  attend- 
ed the  descendants  of  Jacob  in  Egypt,  was  the  very  reverse 
of  his.  They  at  first  experienced  every  advantage  they 
could  wish  for,  and  were,  in  the  end,  oppressed  with  all  the 
evils  that  an  infidel  and  barbarous  people  could  inflict.  For 
Egypt,  that  is  to  say,  the  world,  is  always  to  be  dreaded  by 
every  true  Israelite  ;  notwithstanding  its  caresses,  it  is  not  to 
be  relied  upon.  It  varies  in  its  favours  and  its  friendship,  as 
best  suits  its  interest.  Both  its  promises  and  its  flatteries 
are  always  to  be  suspected  by  the  wary  Christian.  It  often 
smiles  whilst  it  fixes  its  sting,  and  pampers  the  body  while 
it  kills  the  soul. 

A.  M.  2315.]     Midwives  of  Egypt  Exod.  1.     [A.  C.  1685. 

Jacob  enjoyed  a  comfortable  old  age,  during  the  seventeen 

y(»ars  \w  resided   in   Egypt.     Upon  the  report  of  his  beinj; 

sick,  Joseph,  the  bright  pattern  of  filial  piety,  hastened,  with 

his  two  suns,  Ephraim  and  Manas^c,  to  pay  the  last  duty  to 

6*  I 


60  HISTORY  OF  THE  [age  hi, 

his  dying  father.  The  venerable  patriarch  raised  himself 
up  in  the  bed  at  his  son's  approach,  and  spoke  to  him  of  the 
inheritance  which  God  had  promised  to  his  seed  in  the  land 
of  Chanaan,  whither  he  desired  his  remains  might  be  carried 
after  death,  and  deposited  with  his  father's.  Joseph  promis- 
ed him  they  should,  and  presented  him  his  two  sons,  Manasse 
and  Ephraim.  Jacob  adopted  them  for  his  own,  promised 
them  each  a  share  in  the  lands  of  Chanaan,  and,  laying  his 
hands  upon  their  heads,  blessed  them  both.  He  called  his 
other  sons  around  his  bed,  and  gave  to  each  a  special  bless* 
ing :  the  most  memorable  is  that  which  he  spoke  to  Judah. 
It  expresses,  that  from  his  race  the  Messias,  the  expecta- 
tion OF  ALL  NATIONS,  should  be  born  ;  and  that  this  great 
event  should  happen  at  or  near  the  time,  when  the  sovereign 
power  should  be  entirely  taken  away  from  the  Jewish  na- 
tion. Jacob  died  in  the  hundred  and  forty-seventh  year  of 
his  age.  As  soon  as  he  had  breathed  his  last,  Joseph  threw 
himself  upon  the  face  of  his  deceased  father,  and  poured  out 
a  torrent  of  tears.  He  gave  orders  for  his  physicians  to  em- 
balm the  body  ;  and,  when  the  seventy  days  that  Egypt 
mourned  for  him,  were  expired,  he  asked  Pharaoh  leave  to 
see  it  buried,  as  his  father  had  desired,  in  Chanaan.  The 
king's  whole  court,  and  all  the  ancients  of  Egypt,  accompa- 
nied the  funeral,  and  Jacob  was  with  great  pomp  deposited 
in  the  double  cave  near  Mambre,  by  the  side  of  Abraham 
and  Isaac.  Joseph,  having  paid  these  last  honours  to  his  fa- 
ther, with  a  truly  fihal  piety,  hastened  back  into  Egypt, 
where  he  remained  sole  depositary  of  the  royal  power  and 
authority  as  long  as  he  lived.  His  brethren  expressing  some 
apprehension,  lest  he  might  take  an  opportunity  from  their 
father's  death,  to  repay  them  for  the  injuries  they  had  for- 
merly done  him,  he  assured  them,  with  tears  in  his  eyes,  that 
they  had  nothing  to  fear ;  that  they  should  always  find  him 
their  friend  and  protector ;  that  he  would  feed  both  them  and 
their  little  ones.  With  the  spirit  of  prophecy,  he  declared, 
that,  after  his  death,  God  would  visit  and  lead  them  forth  from 
thence  into  the  land  which  he  had  promised  to  Abraham, 
Isaac,  and  Jacob  ;  bidding  them  remember,  when  that  time 
should  come,  to  carry  away  his  bones  with  them  out  of  Egypt, 
that  they  might  be  interred  with  his  father's  in  the  land  of 
Chanaan.  Joseph  lived  to  see  his  son's  children  unto  the 
third  generation,  and  then  died,  being  an  hundred  and  ten 
years  old,  during  eighty  of  which  he  had  governed  Egypt 
with  great  renown  of  justice  and  wisdom.     His  body  was 


AGE  III.]  HOLY  BIBLE.  67 

embalmed,  and  deposited  in  one  of  the  Egyptian  tombs, 
where  it  rested  till  the  departure  of  the  Israelites  out  of  that 
country. 

A.  M.  2427.]  Within  a  few  years  after  Joseph's  death,  a 
total  change  of  affairs  took  place  in  the  kingdom  of  Egypt. 
A  new  king,  known  also  by  the  name  of  Pharaoh, — a  name 
adopted,  as  it  seems,  by  most  of  the  Egyptian  kings, — forget- 
ting the  glory  of  Joseph's  administration,  showed  himself  no 
friend  to  the  Hebrew  people.  Far  from  protecting  them,  as 
his  predecessors  had  done,  he  thought  to  afflict  and  destroy 
them.  Growing  jealous  of  their  power,  at  seeing  their  pro- 
geny increase,  he  artfully  attempted  to  diminish  their  num- 
bers, under  pretence  of  rendering  them  serviceable  to  the 
state.  For  that  purpose,  he  employed  them  in  the  public 
works,  which  he  set  on  foot,  and  imposed  such  heavy  bur- 
dens on  them,  as,  he  concluded,  must  break  their  strength, 
and  ruin  their  constitutions.  But,  as  the  Church  was  after- 
wards to  gather  strength  from  its  worldly  afflictions,  so  did 
the  Israelites  at  that  time  increase  the  faster  for  being  op- 
pressed. Pharaoh  took  the  barbarous  resolution  of  having 
all  their  male  children  strangled  as  soon  as  they  were  born, 
and  charged  the  midwives  of  Egypt  with  its  execution.  The 
compassionate  women,  having  the  fear  of  God  before  their 
eyes,  refused  to  imbrue  their  hands  in  innocent  blood.  Pha- 
raoh called  them  to  an  account  for  not  having  executed  his 
orders ;  they  were  terrified  at  his  threats,  and  made  use  of 
an  officious  lie  in  their  excuse,  saying  that  the  Hebrew  wo- 
men were  not  like  unto  those  of  the  country,  and  were  de- 
livered before  any  midwife  could  come  to  them.  The  king 
was  exasperated  to  find  himself  thus  disappointed  in  his 
schemes  of  secret  murder,  threw  off  the  mask,  and  gave  a 
general  order,  that  all  the  Hebrew  boys,  without  exception, 
should  be  thrown  into  the  river  Nile. 

It  seems  as  if  every  tender  feeling  and  sentiment  of  huma- 
nity had  been  banished  from  the  breasts  of  the  Egyptians,  ex- 
cepting a  few  women,  who,  out  of  compassion  to  an  injured 
people,  exposed  themselves  to  the  resentment  of  a  cruel 
prince.  They  made,  indeed,  an  excuse  for  their  disobedi- 
ence by  a  lie,  which  was  a  weakness ;  yet  God  rewanled 
them  for  their  piety  towards  the  helpless  children.  Superla- 
tively happy  would  they  have  been,  says  saint  Austin,  if  to 
their  feelings  of  humanity  they  had  united  the  love  of  (ruth, 
and  had  generously  chosen  to  expose  their  own  lives,  rather 
than  save  tlicm  by  a  lie.     After  having  been  resolute  enough 


68  HISTORY  OF  THE  [age  hi. 

to  preserve  the  lives  of  the  innocent  at  the  hazard  of  their 
own,  glorious  had  it  been  for  them  to  have  gone  one  step 
farther,  and  met  the  final  stroke,  rather  than  have  fled  from 
it  by  a  breach  of  truth.  Their  earthly  house  of  clay,  says 
the  same  holy  father,  might  probably  have  been  demolished 
by  it ;  but,  in  recompense  thereof,  they  had  dwelt  eternally  in 
heaven. 


A.  M.  2433.]      Moyses  saved  from  the  Nile,      [A.  C.  1567. 
ExoD.  2. 

Whilst  the  Israelites  were  groaning  under  the  load  of 
oppression,  and  an  ungrateful  king  was  exerting  his  utmost 
malice  to  extinguish  a  people  to  whom  his  predecessors  had 
been  indebted  lor  their  crown  and  prosperity,  Amram,  the 
grandson  of  Levi,  had  a  son  by  his  wife,  whose  name  was 
Jochabed.  Love  prompted  the  mother  to  use  every  ingeni- 
ous artifice  to  conceal  her  child,  whose  comely  countenance 
made  him  still  more  dear.  But,  as  Pharaoh's  order  was  exe- 
cuted with  the  most  unrelenting  barbarity,  she  was  compel- 
led, at  the  end  of  three  months,  either  to  give  him  up,  or  to 
perish  with  him.  She  therefore  contrived,  as  it  were,  a 
cradle  of  bulrushes,  which  she  twisted  together,  and  lined 
the  inside  with  pitch.  In  this  kind  of  basket  she  laid  her 
little  infant,  and  exposed  him  on  the  sedgy  bank  of  the  Nile, 
telling  her  daughter  to  stay  near  the  place,  and  cautiously 
wait  the  event.  Providence  so  ordained,  that  Pharaoh's 
daughter,  attended  by  her  maids,  should  then  come  to  that 
very  spot  with  an  intent  to  bathe  in  the  river.  She  imme- 
diately espied  the  basket,  and,  being  curious  to  know  what 
was  in  it,  sent  one  of  her  attendants  to  fetch  it.  She  opened 
it,  and  found  a  beautiful  infant  crying,  and  stretching  out  his 
little  hands,  as  it  were  for  help :  she  was  softened  into  pity, 
and  resolved  to  save  it.  The  sister  of  the  infant,  who  was 
all  this  while  upon  the  watch,  narrowly  observed,  and  heard 
what  was  said.  She  drew  nearer  by  degrees  to  the  princess, 
and  at  last  ventured  to  ask  her,  if  she  wanted  a  nurse  for  the 
child,  and  offered  her  service  to  call  one  of  the  Hebrew  wo- 
men. Being  told  she  might,  she  ran  to  call  her  mother. 
The  mother  came,  and,  full  of  secret  joy,  received  her  child 
from  the  princess,  who  promised  to  reward  her  well  for  her 
trouble  in  taking  care  of  him.  When  the  boy  was  grown  up, 
she  presented  him  to  the  princess,  who  adopted  him  for  her 
6on,  and  called  him  Moyses,  because  he  had  been  saved  from 


AGE  III.]  HOLY  BIBLE.  09 

the  waters ;  for  Moyses,  in  the  Egyptian  language,  signifies 
water. 

The  holy  fathers  seem  lost  in  admiration,  when  they  con- 
eider  this  saintly  man,  who  was  the  minister  of  the  old  law, 
as  Jesus  Christ  is  of  the  new,  preserved  in  the  same  won- 
derful manner,  as  his  Saviour  was,  amidst  so  many  thousands 
of  infants,  whom  a  tyrant's  fury  cut  off  in  the  bud  of  life.  It 
is  in  such  instances  of  his  fatherly  providence,  that  God 
shows  himself  to  be  the  sovereign  Ruler  of  all  things,  and 
that  nothing  is  so  easy  to  him  as  to  defeat  the  deepest  schemes 
that  human  policy  can  form,  in  contradiction  to  his  eternal 
designs.  He  seems  pleased  to  exert  a  more  visible  power 
against  those,  who  presume  to  attack  him  by  open  force.  In 
vain  did  Pharaoh  strive  to  extirpate  the  Hebrew  people  ;  he 
nourished  within  his  palace,  as  his  grandson,  the  very  man, 
who  was  to  deliver  them  out  of  his  hands.  The  mother, 
whose  fears  had  drove  her  to  expose  her  son  to  the  merci- 
less waves,  not  only  received  him  back  again  into  her  mrms, 
but  was  even  paid  for  nursing  and  taking  care  of  him, — a  care 
more  precious  to  her  than  all  the  treasures  of  Egypt.  The 
step  that  was  intended  to  rob  the  infant  of  his  life,  was  the 
first  advance  towards  his  future  greatness.  By  a  special  pro- 
vidence, Moyses  was  delivered  from  the  waters  of  the  NUe, 
that,  at  his  command,  the  son  of  that  prince  who  had  thrown 
him  there,  might  be  swallowed  up  in  the  waters  of  the  sea. 
Overwhelmed  in  the  same  abyss,  perished  likewise  those  Egyp- 
tian chiefs,  who  had  been  the  ministers  of  their  master's  tyran 
ny .  To  all,  who  have  not  given  up  their  pretensions  to  reason 
and  common  sense,  these  instances  of  a  superior  providence 
must  be  a  convincing  proof  that  there  is  a  God,  who  presides 
over  and  directs  the  ways  of  men  ;  that  the  most  vigorous 
efforts  of  men  are  but  mere  weakness  against  the  divine  arm ; 
and  that  to  dispute  the  power  of  the  Most  High,  is  a  folly  not 
less  extravagant  than  impious. 

A.  M.  2473.]     The  burning  Bush.  Exod.  3.     [A.  C.  1627. 

Moyses  spent  the  years  of  his  youth  in  the  royal  palace 
of  Egypt,  where  he  was  treated  as  Pharaoh's  grandson.  Hav- 
ing attained  the  fortieth  year  of  his  age,  he  began  to  think 
that  a  life  so  miraculously  preserved  by  (iod,  ougnt  not  to  be 
idly  spent  amidst  the  ph^asures  of  a  court.  Under  the  title 
of  adoption,  he  enjoyed  every  worldly  comfort,  though  by 
birth  a  Hebrew,  whilbt  his  brethren  were  groaning  under 


70  HISTORY  OF  THE  [age  iii. 

the  most  oppressive  slavery.  Being  of  the  same  race  and 
religion  vi^ith  them,  he  saw  no  privilege  that  he  could  have 
to  exempt  him  from  sharing  in  the  same  fortune.  As  he  was 
one  day  taking  his  walk,  and  musing  upon  that  subject,  he 
found  an  Egyptian  man  beating  a  Hebrew  in  a  most  cruel 
manner.  Moyses  was  too  partial  to  his  countrymen  to  re- 
main an  idle  spectator  :  in  the  warmth  of  his  zeal,  he  struck 
the  Egyptian,  and  killed  him  upon  the  spot.  He  looked 
round,  and,  seeing  no  one  near,  thought  he  had  not  been  seen, 
buried  the  body  in  the  sand,  and  walked  off.  In  his  round 
next  day,  he.  met  with  two  Israelites,  that  were  quarrel- 
ling with  one  another :  he  interfered,  and  endeavoured  to 
reconcile  them  ;  upon  which,  one  of  them  rudely  asked  him. 
what  he  meant,  and  whether  he  intended  to  kill  either  of 
them,  as  he  had  killed  the  Egyptian  the  day  before.  Moyses, 
by  that,  found  he  was  discovered,  and  thought  it  necessary 
for  his  security  to  leave  the  country.  He,  therefore,  retired 
across  the  Red  Sea,  into  the  land  of  Madian,  which  is  a  part 
of  Arabia  Petrosa.  In  Madian  their  lived  a  priest,  whose 
name  was  Raguel,  otherwise  Jethro,  who  had  seven  daugh- 
ters. These  young  women  daily  tended  their  father's  flocks, 
and,  one  day  leading  them  to  drink,  as  usual,  at  a  certain 
spring,  they  found  Moyses  there.  By  his  dress  and  language, 
they  took  him  for  an  Egyptian ;  but,  by  the  service  he  did  them 
in  helping  their  flocks  to  drink,  they  found  him  to  be  a  good 
man.  They  spoke  advantageously  of  him  to  their  father,  who 
desired  to  see  him.  Moyses  was,  therefore,  sent  for,  who, 
being  pleased  with  a  certain  air  of  goodness,  that  he  saw  in 
Jethro,  consented  to  live  with  him.  He  took  a  liking  also  to 
Sephora,  his  eldest  daughter,  married  her  by  mutual  consent, 
and,  for  forty  years  together,  took  care  of  her  father's  flocks, 
that  fed  in  the  desert. 

A.  M.  2513.]  Moyses  had  one  day  led  his  flocks  into  the 
inner  parts  of  the  desert,  towards  the  mountain  of  Horeb, 
where  he  saw  a  bush  on  fire  without  its  being  consumed. 
Struck  at  the  wonderful  appearance,  he  advanced  to  examine 
it  more  closely,  when  a  voice  from  amidst  the  flames  bid  him 
stop,  and  take  off*  his  shoes,  for  that  sacred  was  the  ground 
on  which  he  stood.  God  told  him  that  the  cries  of  the  afflict- 
ed Israelites  had  penetrated  the  heavens ;  that  an  end  should 
be  put  to  their  labours  ;  and  that  he  was  the  man  chosen  to 
lead  them  out  of  the  Egyptian  slavery  into  the  land  of  pro- 
mise. Moyses  humbly  begged  to  be  excused  from  an  un- 
dertaking, for  which  he  deemed  himself  wholly  unfit ;  but 


AGE  iii.J  HOLY  BIBLE.  71 

God  insisted  upon  his  obedience,  and,  by  two  miracles,  con- 
vinced him  of  the  divine  power,  that  should  be  always  at 
hand  to  support  him.  He,  first  of  all,  changed  his  rod  into  a 
serpent,  and  from  a  serpent  into  a  rod.  After  that,  he  bade 
him  put  his  hand  into  his  bosom,  which,  in  an  instant,  was 
covered  with  a  leprosy,  and  as  soon  made  clean  again.  Moy- 
ses,  notwithstanding,  was  still  unwilling  to  consent,  till,  being 
terrified  by  the  threat  of  God's  displeasure,  he  at  last  accept- 
ed of  the  charge,  which  he  could  no  longer  refuse  without  a 
sin.  Upon  that,  he  took  leave  of  Jethro,  and  hastened  back 
into  Egypt  for  the  consolation  of  his  countrymen. 

The  holy  fathers  look  upon  the  burning  bush  as  an  em- 
blem of  what  happens  to  the  elect  of  God.  Persecuted  by  a 
jealous  world,  they  remain  unhurt  and  unimpaired  by  the 
flames  of  affliction  that  surround  them  :  for  God  himself  is  in 
the  midst  of  them,  to  support  them  by  his  grace,  and  to  render 
them  more  illustrious  by  their  sufterings.  Saint  Gregory 
dwells  upon  the  example  of  humility,  that  Moyses  gave  in 
refusing  to  take  upon  him  the  charge  of  conducting  the  peo- 
ple of  God,  though  so  qualified  with  talents  both  of  grace  and 
nature.  Little  in  his  own  eyes,  he  deemed  himself  unwor- 
thy of  the  honour,  and  unequal  to  the  arduous  task ;  nor  was 
he  to  be  prevailed  upon  to  consent  to  his  own  preferment, 
but  by  the  evidence  of  miracles,  and  express  order  of  God 
himself.  Instructive  as  such  an  example  is  to  all  Christians, 
it  is  particularly  so  to  those,  says  the  same  holy  doctor,  who 
are  rash  enough  to  covet  the  direction  and  command  of  oth- 
ers. For,  such  is  the  presumption  of  human  weakness,  that, 
the  less  virtuous  and  less  qualified  a  person  is,  often  the  more 
desirous  is  he  of  a  charge,  which  the  greatest  saints  have 
always  been  afraid  of,  as  above  their  abilities.  Men,  who 
know  not  how  to  guide  themselves,  wish  to  have  the  gui- 
dance of  others ;  unable  to  answer  for  their  own  conduct, 
they  thrust  themselves  forward  to  be  answerable  for  the  con- 
duct of  others. 


END   OF 

THE    THIRD   AGE. 

Names  and  Ages  of  the  Patriarchs  of  the  Third  Age. 

A    M. 

Abraham 

born         diod      tgod 

2008     2183     175 

Isaac 

2108     2288     180 

Jacob 

2168    2315     147 

Levi, 

2255    2392     137 

Moyses 

2433,  of  Ainrain  and  Jochab 

72  HISTORY  OF  THE  [age  iv. 

the  grand-children  of  Levi,  who  had  lived  thirty-three  years 
with  Isaac,  and  Isaac  had  lived  fifty  years  with  Sem.  From 
this,  and  the  two  foregoing  tables,  it  appears,  that  Moyses 
has  written  nothing  in  his  sacred  history,  but  what  was  still 
fresh  in  the  memory  of  men. 


FOURTH   AGE   OF  THE  WORLD. 

FROM  THE  DELIVERY  OF  THE  ISRAELITES  OUT  OF  EGYPT, 
2513,  TO  THE  FOUNDATION  OF  SOLOMOn's  TEMPLE,  2992; 
COMPREHENDING    THE    SPACE    OF    479    YEARS. 

A.  M.  2513.]  Moyses  before  Pharaoh.  Exod.5.  [A.  C.  1487. 

Pharaoh  the  tyrant,  who  had  declared  so  unnatural  a  war 
against  the  Hebrew  children,  was  now  dead,  and  succeeded 
by  his  son  of  the  same  name,  a  prince  equally  cruel  and  ty- 
rannical in  his  disposition.  This  is  the  Pharaoh,  before  whom 
Moyses  and  Aaron,  his  brother,  presented  themselves  for 
leave  to  go  with  the  people  for  three  days  into  the  wilder- 
ness, where  God  had  commanded  them  to  offer  him  a  sacri- 
fice. Pharaoh  received  them  with  great  harshness,  treated 
them  as  rebels,  and  said,  he  knew  nothing  of  the  God  they 
talked  of.  He  ascribed  their  petition  to  a  spirit  of  revolt, 
and  rejected  it  with  scorn,  telling  them,  he  should  give  them 
something  else  to  think  of.  He  accordingly  gave  strict  or- 
ders to  his  ofiicers  to  impose  new  burdens  upon  the  mutinous 
Hebrews,  as  he  called  them,  and  to  exact  their  daily  tasks 
with  the  utmost  rigour.  The  people,  finding  themselves  thus 
loaded  with  new  grievances,  instead  of  being  relieved  by  the 
remonshances  that  had  been  made  in  their  favour,  began  to 
complain  most  bitterly,  and,  through  a  strange  but  common 
weakness  of  mind,  turned  their  complaints  against  the  two 
brothers.  They  loudly  murmured  against  Moyses  and  Aaron, 
as  if  they  had  been  the  cause  of  those  very  evils  which  they 
had  been  labouring  to  remove.  It  is  the  treatment  which 
the  zealous  pastors  of  the  Church  have  often  met  with  through 
every  age,  in  return  for  the  pains  they  have  taken  for  the 
service  of  their  flocks. 

The  ears  of  God  being  always  open  to  the  cries  of  the  poor 
and  needy,  he  commanded  Moyses  to  present  himself  a  second 


AGE  IV.]  HOLY  BIBLE.  73 

time  before  Pharaoh  for  the  deliverance  of  his  people-  Full 
of  confidence,  Moyses,  therefore,  went  to  the  king,  and,  on  the 
part  of  God,  repeated  the  subject  of  his  commission.  He 
backed  his  petition  by  a  miracle,  as  a  proof  of  his  mission 
from  God  ;  and,  in  the  king's  presence,  changed  Aaron's  rod 
into  a  serpent.  Pharaoh  had  his  magicians  ready  to  mimic 
the  divine  power.  By  the  help  of  their  black  art,  they  un- 
dertook to  perform  the  like  prodigy,  and  in  effect  changed 
their  rods  also  into  serpents.  This  prevented  the  good  effect 
which  Moyses's  miracle  was  likely  to  have  had  upon  the 
king's  mind,  and  nothing  more  was  done  at  that  time.  God 
soon  afterwards  commanded  his  servant  Moyses  to  go  for  the 
third  time,  and  in  his  name  to  make  a  more  urgent  demand 
on  Pharaoh  for  his  consent  The  place  of  conference  was 
upon  the  banks  of  the  Nile.  Undaunted  at  the  appearance 
of  savage  majesty,  Moyses  spoke  with  a  manly  firmness,  but 
yet  softened  his  discourse  with  a  gentle  meekness  and  mo- 
desty of  action,  that  was  natural  to  him.  The  king  answered 
him  with  boisterous  threats,  and  sternly  refused  to  let  the 
people  go.  Upon  which,  Moyses  quietly  addressed  himself 
to  Aaron,  bidding  him  stretch  his  rod  over  the  surface  of  the 
Nile,  and  the  waters,  not  only  of  that  river,  but  of  all  the 
fivers  of  Egypt,  were  in  an  instant  changed  into  blood,  and 
the  fishes  died  therein. 

This  change  of  the  rivers  into  blood,  is  called  the  first 
plague  of  Egypt ;  and  hardened  was  the  heart  of  Pharaoh, 
not  to  bend  to  such  a  stroke.  His  magicians,  indeed,  by  do- 
ing the  like  wonders  as  Moyses  did,  misled  his  judgment,  and 
gave  a  specious  pretext  of  obstinacy  to  a  prince,  who  only 
sought  to  find  out  reasons  not  to  yield.  Those  reasons  were 
insuflicient  to  excuse  him  from  guilt :  he  plainly  saw,  that 
the  magicians  were  not  only  outdone,  but  likewise  restrained 
in  their  power  by  Moyses,  so  as  not  to  be  able  to  remove 
the  plague  they  had  occasioned.  They  had  changed  water 
into  blood,  as  well  as  Moyses,  but  they  could  not,  like  him, 
change  that  blood  into  water  again.  To  see  the  laws  of  na- 
ture altered,  and  brought  back  into  their  first  state,  at  the 
word  of  him,  who  spoke  and  acted  in  the  name  of  the  Living 
God,  was  more  than  sufficient  to  have  opened  the  eyes  of  a 
common  infidel :  but  to  a  man,  who  is  wilfully  blind,  no  evi- 
iUmco  is  clear;  and  on  a  heiut,  that  grows  luu-der,  like  iron, 
by  the  strokes  it  receives,  no  impression  lan  easily  be  made. 
}iy  a  terrible,  though  just  judgment  of  God,  such  is  the  man, 
7  K 


74  HISTORY  OF  THE  [age  iv. 

who,  in  punishment  of  his  obstinacy,  is  once  abandoned  to  the 
malicious  desires  of  his  own  heart. 

A.  M.  2513.]      Plagues  of  Egypt.  Exod.  S.     [A.  C.  1487. 

The  first  plague,  by  which  God  had  sought  to  make  Pha- 
raoh sensible  of  his  duty,  having  proved  ineffectual,  was  fol- 
lowed by  nine  others.  An  incredible  number  of  frogs,  that 
swarmed  through  every  place,  and  in  every  house  of  Egypt, 
was  the  second  plague,  and,  according  to  saint  Austin,  ex- 
hibits a  striking  likeness  of  those  Christians  who  spend  them- 
selves in  empty  words,  and  know  no  piety,  but  in  the  un- 
meaning motion  of  their  lips.  The  sciniphes,  a  small  flying 
insect,  according  to  Philo,  produced  from  the  dust,  were 
the  third  plague,  and  resembled  those  wrangling  sectaries, 
who  only  exist  and  thrive  by  their  restless  spirit  of^  alterca- 
tion and  dispute.  The  fourth  plague  was  an  infinity  of  flies, 
which  terribly  incommoded  Pharaoh  and  his  people,  and  de- 
note those  peevish  sallies  of  a  fretful  temper,  that  tease  away 
the  peace  and  happiness  of  human  society.  The  fifth  was  a 
grievous  murrain  amongst  the  cattle,  which  strongly  indicates, 
that  they,  who,  like  the  irrational  animal,  guide  themselves 
only  by  their  senses,  shall  be  struck  with  a  spiritual  pestilence, 
that  kills  the  soul.  The  sixth  inflicted  boils  and  swelling 
blains  upon  men  and  beasts.  The  purulent  and  angry  red, 
that  appears  in  an  ulcerated  body,  bears  a  visible  resemblance 
with  the  inward  swellings  of  a  soul,  transported  with  the  pas- 
sion either  of  pride  or  anger.  The  seventh  plague  was  a 
storm  of  driving  hail,  accompanied  with  dreadful  lightnings 
and  thunders,  that  broke  down  and  destroyed  every  thing  on 
which  it  fell.  Such  is  the  boisterous  fury  of  the  wicked  in 
pushing  on  their  malicious  designs,  till  they  break,  or  melt 
away,  like  hail  stones,  and  perish  amidst  the  ruins  they  have 
made.  The  eighth  plague  were  the  locusts,  that  devoured 
every  green  thing,  which  the  hail  had  spared.  To  these 
locusts,  all  false  witnesses  are  properly  compared,  as  with 
their  mouth,  like  them,  they  equally  hurt  and  destroy.  The 
ninth  was  a  palpable  darkness,  which  sat  upon  the  land  for  three 
days  throughout  Egypt,  excepting  where  the  Israelites  in- 
habited, and  represents  that  sad  obscurity,  which  overclouds 
the  soul  of  the  impious,  while  a  bright  and  cheerful  sere- 
nity shines  upon  the  face  of  the  virtuous. 

Such  were  the  first  temporal  chastisements,  by  which  a 


AGE  iv.J  HOLY  BIBLE.  75 

merciful  God  sought  to  reclaim  an  obdurate  sinner,  and  to 
make  him  sensible  of  his  duty.  In  this  visible  exertion  of 
the  divine  power,  we  are  to  observe,  that  these  plagues  were 
not  inflicted  upon  Pharaoh  and  his  people  all  at  once,  but  at 
certain  intervals  of  time.  A  second  scourge  was  not  employ- 
ed, till  Pharaoh's  hardened  malice  had  rendered  the  foregoing 
void  of  its  intended  effect.  Pharaoh's  submission  to  the 
divine  will  on  any  one  day,  would  have  prevented  his  chas- 
tisement on  the  next.  From  the  very  first  plague  the  ma- 
gicians saw,  and,  in  the  third,  acknowledged,  the  agency  of  a 
divine  power,  far  superior  to  their  own.  To  an  omnipotent 
God,  says  the  wise  man,  it  had  been  as  easy  to  let  loose  the 
lions  upon  his  enemies  at  first,  and,  without  any  previous 
notice,  to  destroy  them  with  one  blow.  But,  in  compassion 
to  the  misery  of  human  weakness,  he  tempered  his  justice 
with  tender  niercy ;  he  contented  himself  with  lesser  punish- 
ments in  the  beginning ;  he  sought  to  rouse  the  Egyptians  to 
a  sense  of  their  duty  by  degrees,  and,  by  milder  strokes,  in- 
formed them  what  they  had  to  fear,  should  his  anger  be  once 
raised  to  its  height.  We  cannot  be  too  thoroughly  convinced 
of  the  truth,  that  God  is  always  to  be  feared ;  that  no  mortal 
power  can  pretend  to  resist  his  might ;  and  that,  in  asserting 
his  own  divine  rights,  if  softer  methods  will  not  do,  he  will 
then  apply  the  most  severe.  For  the  divine  justice  is  not  to 
be  outdone  by  human  malice,  nor  are  the  mercies  of  God  to 
be  defeated  by  the  obstinacy  of  his  enemies. 

A..  M.  2513.J     The  Paschal  Lamb,  Exod.  12.    [A.  C.  1487. 

The  nine  foregoing  plagues  having  had  no  effect  upon 
the  heart  of  Pharaoh,  God  resolved  upon  a  tenth,  more  strik- 
ing and  fatal  than  any  thing  that  had  yet  happened.  Before 
he  let  fall  this  last  stroke  of  his  vengeance  upon  tlie  Egyp- 
tians, he  commanded  the  Israelites  to  prepare  and  eat  the 
lamb,  which  he  had  told  thein  to  have  in  readiness,  ever  since 
the  tenth  day  of  the  month ;  prescribing,  at  the  same  time,  the 
manner  and  the  ceremony,  which  he  would  have  them  ob- 
serve in  eating  it.  Eacli  family,  sa>s  the  sacred  text,  shall 
take  a  lamb,  and,  on  the  fourteenth  day  of  the  month,  shall 
sacrifice  him  in  the  evening,  and  sprinkle  the  doors  of  their 
houses  with  the  blood  thereof;  that  night  they  shall  eat  the 
flesh,  roasted  at  the  fire,  with  unleavened  bread,  and  wild 
lettuces.  While  they  eat  it,  they  shall  5tand  with  their 
clothes  girt  up,  with  shots  upon  their  lVet,and  staves  in  tlicir 


76  HISTORY  OF  THE  [age  i\^. 

hands,  like  travellers  ready  for  their  journey.  The  obedient 
Israelites  punctually  fulfilled  every  circumstance  of  the  order. 
On  the  same  night,  God  sent  his  exterminating  angel  into 
every  house  in  Egypt,  that  was  not  sprinkled  with  the  blood 
of  the  lamb,  and  slew  every  first-born,  both  of  man  and  beast. 
Struck  at  the  sudden  death  of  his  eldest  son,  Pharaoh  rose 
in  the  dead  of  the  night,  and,  by  the  mournful  cries  that  were 
heard  around^  he  was  convinced  that  the  same  melancholy 
disaster  had  befallen  every  family  in  Egypt  at  the  same  hour. 
The  consternation  was  universal ;  from  the  royal  palace  to 
the  meanest  cot,  there  was  not  a  house  without  a  dead  body. 
Pharaoh's  obduracy  was  at  last  overcome ;  he  sent  for  Moyses 
^nd  Aaron,  and,  in  compliance  with  their  request,  bade  them 
go  with  their  people,  with  their  flocks  and  herds,  into  the 
desert,  and  there  sacrifice  to  their  God  for  three  days.  The 
Egyptians  also  pressed  them  to  be  gone,  and  Jent  them  the 
most  valuable  furniture  they  had,  on  that  solemn  occasion. 
The  very  next  morning,  Moyses  led  forth  the  whole  host  of 
Israel  into  the  desert,  which  lay  in  their  way  towards  the 
land  of  promise ;  nor  was  there  a  single  person  left,  or  sick 
amongst  them.  To  the  number  of  almost  six  hundred  thou- 
sand fighting  men,  besides  women  and  children,  the  Israelites 
began  to  march  out  of  Egypt,  four  hundred  and  thirty  years 
since  Abraham  had  first  taken  refuge  there  against  the  famine, 
and  two  hundred  and  fifteen  since  Jacob  had  gone  thither 
with  his  whole  family.  It  was  by  the  special  direction  of 
almighty  God,  that  they  carried  away  the  richest  spoils  of 
Egypt,  the  fine  clothes,  the  gold  and  silver  plate,  of  its  inha- 
bitants, not  only  as  a  recompense  for  the  painful  services  they 
had  done  them,  but  also  as  a  figurative  mark,  that  the  Chris- 
tian Church  should  be  also  furnished  with  temporal  supplies 
for  the  external  support  and  ornament  of  the  divine  service. 

This  deliverance  of  the  Israelites  from  the  slavery  of  Egypt 
is  the  figure  of  that  most  singular  mercy,  by  which  the  world 
has  been  since  rescued  from  the  tyranny  of  Satan  through 
the  blood  of  Jesus  Christ,  the  immaculate  Lamb  of  God.  If 
that  divine  Victim  had  not  been  immolated  on  the  cross  for 
man's  redemption,  the  unhappy  sons  of  Adam  would  have 
been  only  able  to  weep ;  they  could  not  have  freed  themselves 
from  the  slavery  of  sin.  Jesus  Christ,  by  his  death,  has  set 
them  free,  and,  by  his  cross,  has  opened  to  them  a  passage 
to  their  promised  country.  To  nourish  in  our  hearts  a  due 
sense  of  gratitude  for  a  favour  so  unparalleled,  and  yet  so 
unmerited  on  our  part,  we  cannot  too  often  or  too  seriously 


AGE  IV.]  HOLY  BIBLE.  77 

reflect,  by  whom  we  were  once  oppressed,  and  by  whom  we 
have  been  so  bountifully  redeemed.  The  reflection  will 
teach  us  to  value  our  present  happiness,  and  to  guard  in  fu- 
ture against  the  wretched  state  from  which  we  have  been 
delivered.  To  be  zealous  in  the  service  of  Jesus  Christ, 
who  can  alone  preserve  us  in  the  freedom  he  has  purchased 
us,  and  carefully  to  shun  whatever  tends  to  throw  us  back 
into  the  servitude  of  sin,  is  a  duty  both  of  gratitude  to  God, 
and  of  charity  to  ourselves. 

A.  M.  2513.J         The  Red  Sea,  Exod.  14.         {A.  C.  1487. 

Pharaoh  had  consented,  as  we  have  seen,  to  let  Moyses 
go  with  the  Israelites  into  the  wilderness  for  three  days,  to 
perform  their  religious  duties  to  almighty  God.  The  three 
days  were  elapsed,  and  no  Israelites  returned.  Pharaoh  be- 
gan to  suspect  that  they  had  imposed  upon  him,  and  intended 
to  escape  out  of  his  hands.  Full  of  those  surmises,  and  re- 
gardless of  the  scourges,  which  lay  still  heavy  upon  his  king- 
dom, he  resolved  to  pursue  them  :  his  subjects,  likewise,  being 
afraid  of  losing  the  costly  clothes  and  plate,  which  they  had 
lent  to  the  Israelites,  were  eager  to  second  his  design.  Pha- 
raoh, therefore,  assembled  his  troops  in  haste,  put  himself  at 
their  head,  and  directed  his  march  through  the  desert  to  the 
Red  Sea,  where  he  found  his  enemies  encamped  upon  the 
shore.  The  approach  and  terror  of  his  arms  threw  the  de- 
fenceless Israelites  into  a  deadly  consternation.  Closely 
pressed  on  one  side  by  an  enraged  tyrant,  who  was  ready  to 
fall  upon  them,  and  hemmed  in  on  the  other  by  the  sea,  they 
began  to  abandon  themselves  to  despair;  for  they  forgot 
the  wonders,  which  God  had  so  lately  wrought  in  their  fa- 
vour, and  grew  diflidcnt  of  the  powerful  Providence,  which, 
from  the  moment  of  their  departure,  had  watched  over  theiQ, 
in  the  form  of  a  cloud  by  day,  and  of  a  pillar  of  fire  by  night. 
They  crowded  round  Moyses,  and  insultingly  asked  him,  if 
Egypt  could  not  as  well  have  provided  them  with  a  grave; 
and  what  need  there  was  of  bringing  them  to  be  butchered 
in  the  wilderness.  Moyses,  in  the  mildest  terms,  endea- 
voured to  soothe  them  into  temper,  and  to  rouse  their  droop- 
ing spirits,  by  assuring  them  of  the  divine  protection.  Pha- 
raoh had  put  his  troops  in  motion,  and  was  advancing  to  at- 
tack them.  Moyses  retreated,  till  he  came  to  the  very  edge 
of  the  sea;  when,  stretching  forth  his  arm  over  the  profound 
abyss,  as  God  had  commanded  lihn,  the  waters  were  suddcal/ 
7  ♦ 


78  HISTORY  OF  THE  [age  iv. 

divided  by  a  mighty  wind,  and  opened  him  a  passage  to  the 
opposite  shore.  The  Israelites  rushed  into  the  dry  hollow 
of  the  deep,  wondering  at  the  watery  bounds,  that  stood  sus- 
pended like  a  wall  upon  their  right  and  left,  as  they  marched 
through  the  middle.  The  angel,  who  had  hitherto  gone  be- 
fore them  at  night  in  the  form  of  a  fiery  cloud,  shifted  his 
station  to  the  rear,  and  hindered  the  Egyptians  from  coming 
to  close  upon  them.  Pharaoh  seemed  insensible  of  the 
miracle  ;  blinded  by  passion,  he  only  thought  of  satiating  his 
revenge ;  and,  fancying  the  passage  to  be  as  free  and  as  safe 
for  him  as  for  the  Israelites,  he  rushed  on  headlong  after 
them,  with  all  his  host.  He  had  advanced  into  the  middle  of 
the  abyss,  before  he  became  sensible  of  the  distinction,  that 
God  makes  between  his  friends  and  enemies.  For,  from 
amidst  the  fiery  cloud  there  appeared  such  glaring  strokes  of 
the  divine  wrath  against  him  and  his  Egyptians,  that,  in  the 
utmost  ten-or  and  confusion,  they  began  to  turn  back.  Moy- 
ses,  who,  with  all  his  followers,  had  by  that  time  reached  the 
other  shore,  stretched  forth  his  hand  again  upon  the  sea,  and 
called  back  the  waters  to  their  natural  state.  Shut  up  within 
the  bosom  of  the  deep,  the  whole  Egyptian  army  perished, 
with  their  chariots  and  horses ;  for,  of  them  all,  not  so  much 
as  a  single  man  escaped. 

Miracles  of  this  nature  never  fail  in  their  effect  of  making 
an  impression  on  the  human  mind,  as  they  carry  with  them 
such  convincing  evidence  of  the  divine  power.  Prodigies 
that  aifect  our  outward  senses  seldom  pass  unnoticed,  as  the 
holy  fathers  remark :  there  are  likewise  other  prodigies,  of  a 
much  superior,  because  of  a  more  spiritual  nature  ;  prodigies 
in  which  we  are  more  immediately  concerned,  and  which, 
nevertheless,  we  scarce  attend  to.  We  stand  astonished, 
says  saint  Bernard,  to  see  the  Hebrew  people  so  miraculous- 
ly rescued  from  the  slavery  of  Egypt,  while  we  take  no  no- 
tice of  a  soul,  that,  by  sincere  repentance  and  conversion,  is 
delivered  from  the  slavery  of  her  passions.  Pharaoh  is  the 
tyrant,  who  was  overthrown  in  the  first  instance,  and  the 
devil  is  vanquished  in  the  second :  in  the  first  were  overturn- 
ed the  chariots  and  the  horsemen  of  an  earthly  prince,  and 
in  the  second  is  defeated  the  united  force  of  concupiscence 
and  sin.  The  victory  gained  by  the  Israelites  was  over  men 
made  of  flesh  and  blood  like  themselves ;  the  triumph  of  a 
penitent  soul  is  over  the  aerial  powers,  and  the  tremendous 
prince  of  darkness.  To  men,  who  judge  of  things  as  they 
strike  their  senses,  the  first  may  seem  more  wonderful ;  but 


AGE  IV.]  HOLY  BIBLE.  79 

to  God,  by  whose  power  all  things  are  done,  the  second  is 
more  glorious. 

A.  M.  2513.]         The  Manna,    Exod.  16.        [A.  C.  1487. 

The  passage,  which  had  been  so  miraculously  opened 
through  the  Red  Sea,  struck  the  most  insensible  of  the  Jews 
with  astonishment.  Penetrated  with  a  due  sense  of  grati- 
tude, they  joined  with  Moyses  in  singing  the  most  sublime 
hymns  of  thanksgiving  to  God  for  his  mercy  towards  them. 
The  women,  likewise,  with  Mary,  the  sister  of  Moyses,  at 
their  head,  tuned  their  canticles  of  joy  to  the  sound  of  the 
harp,  and  other  musical  instruments.  But  these  good  dispo- 
sitions of  the  people  lasted  not  long.  They  no  sooner  began 
to  feel  some  inconveniences  for  want  of  provisions,  than  their 
songs  were  changed  into  murmurs  and  complaints  against 
Moyses,  whom  they  made  answerable  for  every  accidental 
hardship  they  met  with.  Moyses,  like  a  faithful  minister  of 
the  Most  High,  strongly  reprimanded  them  for  their  beha- 
viour, as  grievously  injurious  to  God  himself.  For  the  com- 
plaints you  have  made,  said  he,  are  not  against  us  ;  they  are 
against  the  Lord,  in  whose  name  we  act.  Be  but  convinced, 
that  the  Lord  himself  watches  over  you  for  your  preserva- 
tion, and  he  will  give  you  your  fill.  They  waited  not  long, 
before  the  promise  was  accomplished.  For  in  the  evening 
there  came  into  the  camp  a  prodigious  flight  of  quails,  of  which 
the  people  killed  as  many  as  they  chose  :  and  the  next  morn- 
ing there  appeared  upon  the  ground  something  like  the  crispy 
substance  of  a  hoar  fnost,  small  and  white,  which  they  called 
manna,  and  which,  from  that  time,  never  failed  them  for  their 
support  during  the  forty  years  they  wandered  in  the  wilder- 
ness. Upon  showing  their  surprise  at  the  first  appearance 
of  a  thing  so  new  and  unexpected,  Moyses  informed  the  peo- 
ple, that  this  was  the  bread,  which  God  had  sent  them  from 
heaven  for  the  nourishment  of  life  ;  that,  every  morning,  before 
sun-rise,  they  were  to  gather  as  much  of  it  as  should  be  ne- 
cessaiy  for  the  present  day ;  but  that,  for  the  more  religious 
observance  of  the  Sabbath,  they  should  on  the  day  before 
gather  a  double  quantity.  By  those  injunctions  to  his  j)eo- 
ple,  God  has  been  pleased  to  signify  to  us,  that  we  ought  to 
prevent  the  sun,  in  our  acts  of  prayer  and  thanksgiving  to  him, 
and  that  we  are  not  to  be  over  solicitous  al)0ut  the  necessa- 
ries of  life,  nor  anxious  to  hoard  up  a  (juantity  of  things  that 
we  shall  never  want.     In  consequence  of  thci>c  injunctions, 


80  HISTORY  OF  THE  [age  iv. 

we  must  observe,  that  the  manna  corrupted  if  kept  longer,  or 
in  greater  quantity  than  was  requisite  for  any  one  day  be- 
sides the  Sabbath,  and,  if  not  gathered  early  in  the  morning, 
it  melted  away  soon  after  the  sun  was  up. 

The  manna  is  manifestly  a  figure  of  the  holy  eucharist,  as 
Jesus  Christ  witnesses  in  his  Gospel.  Miraculous  was  its 
production,  and  most  wonderful  were  its  effects.  It  had  both 
the  effect  and  taste  of  delicious  food,  during  the  time  that 
the  Israelites  were  upon  tlieir  journey  to  the  land  of  promise. 
It  is  by  the  Scripture  called  the  bread  of  heaven,  and  the 
bread  of  angels.  But,  as  the  reality  is  always  more  perfect 
than  its  figure,  so  still  more  miraculous  in  itself,  and  more 
wonderful  in  its  eflects,  is  the  eucharistical  food,  which  Jesus 
Christ  has  given  to  his  Church.  This  is  truly  the  living 
bread,  descending  from  heaven,  with  which  he  nourishes, 
comforts,  and  strengthens  our  souls,  during  their  pilgrimage 
on  earth.  Hence  the  warmest  sentiments  of  gratitude  are 
due  to  our  blessed  Lord  for  so  salutary  an  institution.  A 
lively  faith,  and  an  ardent  desire  of  true  happiness,  ought  to 
keep  us  so  habitually  disposed,  that  we  may  be  worthy,  each 
day,  to  receive  and  profit  by  it.  As  long  as  such  sentiments 
animated  the  Hebrew  people  in  the  desert,  they  joyfully  re- 
ceived and  relished  their  heavenly  food ;  but  as  their  piety 
grew  cold,  they  also  grew  disgusted,  and  wished  again  for 
the  flesh-pots  and  leeks  of  Egypt.  A  similar  conduct  is  but 
too  often  visible  in  those  Christians,  who,  being  cold  in  their 
devotion,  and  weary  in  the  divine  service,  come  to  the  holy 
table  without  being  worthily  disposed,  and  so  eat  to  their 
own  condemnation,  not  discerning  the  body  of  our  Lord. 

A.  M.  2513.]      Water  issues  from  the  Rock,     [A.  C.  1487. 
ExoD.  17. 

A  POWER  so  miraculously  and  so  constantly  displayed  by 
almighty  God,  in  favour  of  his  chosen  people,  ought  to  have 
removed  every  fear,  and  prevented  every  ground  of  diffi- 
dence for  the  future.  But  new  trials  created  new  fears,  and 
rising  difficulties  renewed  the  clamours  of  a  people  naturally 
mutinous,  and  inclined  to  rebel.  The  country,  through  which 
they  marched,  was  a  dry  and  sandy  desert :  they  came  to  a 
place  called  Raphidim,  where  no  water  was  to  be  found  :  im- 
patient of  thirst,  they  grew  seditious.  A  spirit  of  revolt 
spread  itself  through  the  camp :  they  vented  their  spleen 
against  Moyscs,  whom  they  threatened  to  stone  to  death,  for 


AGE  IV.]  HOLY  BIBLE.  81 

having  brought  them  out  of  Egypt.  Of  all  men  living,  Moy- 
ses  was  one  of  the  most  meek  and  gentle  :  the  critical  situa- 
tion he  was  then  in  afforded  him  no  refuge,  but  in  God.  To 
God  he  had  recourse  by  humble  prayer :  he  earnestly  begsed 
the  divine  Power  to  support  him  in  the  discharge  of  a  duty, 
which  he  had  never  undertaken,  but  in  obedience  to  his  holy 
will.  God  was  pleased  with  his  humility,  heard  his  prayer, 
and  told  him  to  take  the  rod,  with  which  he  had  changed  the 
waters  of  the  Nile  into  blood,  and  go  with  the  ancients  of 
Israel  to  the  rock  of  Horeb,  where  his  name  should  be  glori- 
fied, and  the  people  be  relieved.  Moyses  went,  accordingly, 
to  the  place  appointed,  being  accompanied  by  the  ancients, 
and  followed  by  a  vast  crowd  of  the  common  people  :  he  stood 
with  the  rod  in  his  hand ;  he  struck  the  rock  in  their  presence, 
and  an  instantaneous  stream  issued  out.  They  quenched 
their  thirst,  and  were  satisfied.  This  stream  is  a  figure  of 
those  flowing  graces,  that  are  drawn  from  the  wounds  of 
Christ  crucified :  for  Christ  is  the  Rock  from  wherce  the 
streams  of  salvation  flow.  By  these  streams,  our  heaits  are 
softened  into  tears  of  compunction,  and  our  souls  refreshed 
with  new  vigour  in  their  wav  to  heaven. 

On  a  similar  occasion  of  discontent  amongst  the  people, 
(  Numb.  c.  20. )  Moyses  repeated  the  same  miracle  in  a  pkice 
called  Cades,  where  Mary,  his  sister,  died.  The  mutineers 
at  that  time  carried  their  insolence  so  far,  as  to  forget  all  re- 
spect for  their  leaders.  The  two  brothers,  seeing  it  was  not 
only  useless,  but  also  dangerous  to  contend  with  a  lawless 
multitude,  retired  into  the  tabernacle,  where,  bathed  in  tears, 
and  prostrate  before  God  in  prayer,  they  implored  the  divine 
mercy  upon  a  hardened  people,  from  whose  violence  they 
were  obliged  to  fly.  With  the  earnest  tenderness  of  a  father, 
they  prayed  for  the  most  ungrateful  of  men  ;  they  interceded 
for  the  preservation  of  a  people,  who  were  persecuting  them 
lor  the  very  good  tiiey  had  done  them.  God  was  pleased  to 
comfort  his  fAithful  servants,  by  manifesting  his  glory  to  them  ; 
and  he  told  Moyses  to  lead  out  the  people  before  the  rock, 
where  he  would  give  them  water  to  drink.  Moyses,  accord- 
ingly, rose  up,  assembled  his  people,  and  bade  them  foUo>f 
him.  lie  stood  full  before  them ;  he  addressed  himself  to  the 
rock,  as  though  it  were  less  hard  and  loss  deaf  than  they ;  he 
struck  it  twice  with  his  rod,  and,  behold,  a  plenteous  stream 
gushed  out.  The  people  drank,  and  their  fury  was  allayed 
with  their  thirst. 

In  this  interesting  miracle,  the  sacred  writer  takea  DoUce 


82  HISTORY  OF  THE  [age  iv. 

of  a  circumstance  which  ought  not  to  be  forgotten.  Moyses 
struck  the  rock  twice,  by  which  he  expressed  a  doubt  of  the 
subsequent  event.  Little  as  the  fault  may  seem,  it  was  most 
severely  punished.  Almighty  God  was  offended  by  it,  and, 
therefore,  warned  his  servant  out  of  life,  before  he  should 
enter  the  land  of  promise.  Moyses,  who,  on  every  other 
occasion,  had  been  so  faithful  to  his  God  ;  who  had  wrought 
so  many,  and  so  glorious  achievements  in  his  service  ;  Moy- 
ses, who  had  so  often  obtained  pardon  for  the  most  atrocious 
sins  of  his  people,  and  in'whose  hands  the  plenitude  of  God's 
miraculous  power  seemed  to  be  deposited,  was  taken  out  of 
life  for  a  fault  apparently  only  venial.  In  punishment  of 
some  little  diffidence  he  had  shown  in  the  execution  of  God's 
order,  Moyses  was  deprived  of  the  only  happiness  that  he 
wished  to  enjoy  before  he  died.  How  adorable  are  thy 
counsels,  and  how  terrible  are  thy  judgments,  0  God  of 
Israel  I 

A.  M.  2513.]  Defeat  of  Amalec.  Exod.  17.  18.  [A.  C.  1487. 

Encouraged  by  this  fresh  instance  of  the  divine  goodness, 
which  had  given  them  water  from  the  hard  rock,  the  Israel- 
ites kept  up  their  spirits  for  a  time,  till  they  saw  themselves 
attacked  by  a  formidable  enemy.  The  Amalecites  were  the 
first  who  had  the  boldness  to  make  war  upon  a  nation,  which 
God  had  visibly  taken  under  his  protection.  They  imagin- 
ed, that  an  undisciplined  multitude  of  men,  fatigued  with 
continual  marches,  spent  with  scarcity  of  provisions,  and 
almost  wholly  destitute  of  every  implement  of  war,  would 
make  no  great  resistance.  Upon  that  cowardly  presumption, 
they  drew  their  forces  together,  and  marched  out  to  destroy 
a  people,  from  whom  they  had  received  no  provocation,  and 
could  fear  no  harm.  Moyses,  with  his  usual  confidence  in 
God,  was  resolved  to  defend  himself.  Neither  the  numbers, 
nor  the  w^arlike  show  of  his  enemies,  gave  him  the  least 
alarm.  He  called  upon  Josue,  and  ordered  him  to  choose 
out  of  some  of  the  most  valiant  amongst  the  people,  and  to 
make  head  against  the  common  enemy,  assuring  him,  at  the 
same  time,  that  he  would  be  answerable  for  the  success. 
The  next  morning,  Josue  led  out  his  troops  to  battle,  while 
Moyses,  with  Hur  and  x\aron,  went  to  the  top  of  a  neigh- 
bouring mountain,  that  commanded  the  plain,  to  pray  for  the 
combatants.  He  prayed  with  his  arms  extended  in  the  form 
of  a  cross,  which  was,  in  future  times,  to  be  so  salutary  to  us. 


AGE  IV.]  HOLY  BIBLE.  8^ 

and  so  formidable  to  our  enemies.  By  that,  he  taught  the 
children  of  Israel,  in  their  very  first  engagement,  that  victory 
depends  solely  upon  God,  and  that  he  is  ready  to  grant  it  to 
those,  who,  with  an  humble  confidence,  ask  it  of  him.  The 
Israelites,  accordingly,  prevailed  against  the  most  vigorous 
efforts  of  Amalec,  as  long  as  Moyses  lifted  up  his  hands  to 
heaven  in  prayer  for  them.  But  when,  through  fatigue,  he 
was  obliged  to  let  them  fall,  his  people  then  gave  way,  and 
the  Amalecites  prevailed  in  their  turn  :  which,  when  Hur 
and  Aaron  observed,  they  obliged  the  man  of  God  to  sit 
down,  and,  standing  on  each  side  of  him,  held  up  his  arms 
stretched  out  in  prayer  till  sunset,  when  the  Israelites  put 
the  enemy  to  flight,  and  obtained  a  complete  victory.  The 
memory  of  that  glorious  event  was,  by  God's  order,  recorded 
to  future  generations,  and  an  eternal  enmity  declared  against 
the  nation  of  Amalec,  till  it  should  be  utterly  destroyed. 

In  this  example,  as  we  see,  on  one  hand,  how  effectual 
every  human  effort  is  of  itself  to  ensure  success,  so,  on  the 
other,  we  cannot  but  admire  the  force  of  holy  prayer,  which 
50  efficaciously  engages  the  hand  of  the  Almighty  to  assist 
and  support  us.  Prayer  is  one  of  the  first  duties  of  a  Chris- 
tian :  it  is  an  important,  it  is  a  public,  it  is  an  universal  duty ; 
a  duty,  from  which  no  man,  of  whatever  rank  or  station  in  life, 
can  be  exempt.  And,  though  it  be  a  duty  incumbent  upon 
all,  in  general,  yet,  in  a  more  special  manner,  it  regards  those, 
who  are  charged  with  the  conduct  of  others.  Unable  of 
themselves  to  fulfil  their  obhgation,  tliey  must,  by  fervent 
prayer,  obtain  the  divine  help,  which  alone  can  strengtjien 
their  weakness,  and  make  them  equal  to  the  task.  To  pray 
for  those  under  their  care,  is,  perhaps,  the  most  important 
service  they  can  do  them.  Prayer  is  a  source  of  endless  bless- 
ings, which  are  not  communicated  through  any  other  chan- 
nel. If  Moyses  had  not  prayed,  Josue  had  not  been  victori- 
ous. The  forces  of  Amalec,  though  more  than  sufficient  to 
defeat  the  arms  of  the  whole  nation,  could  not  stand  against 
the  prayers  of  Moyses :  the  single  prayer  of  one  man  con- 
tributed more  to  the  victory,  than  the  united  efforts  of  a  great 
army. 

A.  M.  2513.]     The  Cmnmandnunts  -inn  on     f  A.  C.  1487. 
Mount  Sinai.   IIxod.  1 :). 

Thkee  months  wore  elapsed  since  the  Israelites  had  left 
the  land  of  Kgypt,  and  every  dav  since  that  time  had  furnish- 


84  HISTORY  OF  THE  [age  iv. 

ed  some  miraculous  instance  of  the  divme  goodness  towards 
them.  God  commanded  Moyses  to  remind  them  of  those 
great  wonders,  which  he  had*  wrought  in  their  favour,  and  to 
declare  the  merciful  designs,  that  he  still  had  upon  them. 
For,  of  all  the  nations  of  the  earth,  he  promised  to  make 
them  his  chosen  people,  and  special  inheritance  for  ever,  upon 
condition  that  they,  on  their  part,  would  promise  to  be  faith- 
ful in  his  service,  and  keep  his  commandments.  Moyses, 
in  consequence,  assembled  the  people,  and  related  to  them 
the  words  he  had  received  from  the  Lord  for  their  consent : 
they  all,  with  one  accord,  immediately  cried  out,  that  they 
would  do  whatever  the  Lord  should  command  them.  Upon 
that  public  profession  of  their  willingness  to  obey  the  divine 
precepts,  he  gave  them  notice  to  prepare  for  the  third  day, 
when  they  should  hear  God  himself  speaking  to  them  from 
the  summit  of  Mount  Sinai.  And,  that  they  might  be  worthy 
to  appear  before  him,  he  ordered  them  not  to  approach  their 
wives  in  the  mean  time,  but  to  sanctify  themselves,  and  to 
wash  their  garments.  Around  the  foot  of  the  holy  mountain 
he  drew  a  boundary,  which,  m  the  name  of  God,  he  charged 
them  not  to  pass  under  pain  of  death. 

The  third  day  now  began  to  dawn  :  a  clear  light  diffused 
itself  over  the  earth  :  the  sky  was  open  and  serene,  when, 
behold,  a  dark  and  gloomy  change  came  on,  and  a  solemn 
scene  unfolded  itself  to  the  spectators.  Dreadful  thunders 
began  to  roll  on  every  side  of  Mount  Sinai,  and  quick  light- 
nings flashed  from  the  sullen  cloud  that  hung  over  its  top. 
The  Lord  descended  in  fire  upon  the  steep  summit,  and  call- 
ed Moyses  to  him.  The  whole  circumference  of  the  moun- 
tain was  forthwith  involved  in  thick  smoke,  and  an  incessant 
stream  of  flames  arose,  as  from  a  glowing  furnace.  The 
shrill  and  swelling  clangours  of  a  trumpet  were  also  heard 
at  the  same  time  ;  the  people  trembled,  and  lay  close  within 
their  tents.  Moyses  went  down  to  them,  and,  with  difficulty 
having  prevailed  upon  them  to  move  out,  ranged  them  in 
order  beyond  the  boundary,  that  he  had  set  round  the  foot 
of  the  mountain.  The  Lord  then  spoke  his  commands,  say- 
ing, I  am  the  Lord,  thy  God  :  thou  shalt  not  have  strange 
gods  before  me,  nor  make  to  thyself  any  graven  things  :  thou 
shalt  not  take  the  name  of  the  Lord  thy  God  in  vain  :  re- 
member thou  keep  holy  the  Sabbath  day  :  honour  thy  father 
and  thy  mother  :  thou  shalt  not  kill :  thou  shalt  not  commit 
adultery :  thou  shalt  not  steal :  thou  shalt  not  bear  false  wit- 
ness against  thy  neiglibour ;    thou  shalt  not  covet  thy  xieigb- 


AGE  IV.]  HOLY  BIBLE.  86 

hour's  wife  ;  thou  shalt  not  covet  thy  neighbour's  goods. 
The  loud  voice,  and  presence  of  the  Lord,  arrayed  with  all 
that  pomp  of  awful  majesty,  filled  the  Israelites  with  such 
terror,  that,  unable  to  stand  any  longer,  they  desired  JMoyses 
to  speak,  and  not  thus  expose  them  to  the  danger  of  being 
terrified  out  of  life  by  the  tremendous  language  of  a  God. 

Thus  did  almighty  God,,  for  the  first  time,  publish  his  com- 
mandments in  a  solemn  manner  to  the  world.  They  are  ten 
in  number,  and  contain  the  sum  of  all  our  obligations  both  to 
God  and  man :  they  will,  to  the  latest  posterity,  retain  their 
full  force  ;  and  no  man  can  ever  presume  to  transgress  them, 
without  incurring  the  guilt  of  sin.  It  is  the  wish  of  the  holy 
fathers,  that  every  Christian  shared  a  part,  at  least,  of  that 
holy  fear  with  which  the  Israelites  were  at  that  time  so  deeply 
penetrated.  Such  a  fear  is  the  beginning  of  true  wisdom  ;  it 
checks  the  passions,  and  restrains  the  heart  from  vice. 
Length  of  time,  and  a  corruption  of  morals,  first  amongst  the 
Jews,  and  since  amongst  the  Christians,  have  almost  worn  out 
the  salutary  impression,  and  left  the  world  imperfectly  sen- 
sible of  its  sacred  obligations.  Self-love  has  studied  every 
art,  and,  by  every  subtilty,  has  tried  to  explain  away  the 
force  of  God's  precepts,  and  to  remove  every  bar,  that  is  a 
check  to  our  corrupt  inclinations.  But  Jesus  Christ,  who 
has  assured  us,  that  not  so  much  as  the  least  tittle  of  his  law 
can  be  altered,  continues  to  be  still  the  same  God  he  always 
was,  and  still  exacts  the  same  respectful  obedience  to  his 
precepts.  No  length  of  time  can  prescribe  against  their 
force,  and  no  fashions  of  the  age  can  make  any  change  in 
the  nature  of  their  obhgations.  It  is  not  fear,  it  is  the  nobler 
sentiments  of  love  and  charity,  that  ought  to  influence  our 
obedience  to  the  law  of  God.  Servile  fear  may,  for  a  while, 
restrain  a  slave  from  vice ;  it  never  can  perfect  the  free-born 
sons  of  God  in  Christian  virtue.  Very  difl'erent  from  the 
stiff-necked  Israelites,  who  desired  God  to  speak  no  longer, 
lest  their  fears  might  kill  them,  a  Christian  wishes  to  hear 
the  voice  of  God  himself;  for  he  knows  that  the  words  of 
God  are  the  words  of  life,  and  therefore  begs  him  to  accom- 
pany them  with  the  unction  of  his  Holy  Spirit,  that  his  yoke 
may  be  made  sweet,  and  his  burden  light. 

A.  M.  2513.]       The  golden  Calf.  Exod.  32.     [A.  C.  1487. 

In  compliance  with  the  request  of  a  stifT-necked  people,  it 
pleased  almighty  God  to  speak  no  more  in  person  to  tlietn, 


86  HISTORY  OF  THE  [age  iv. 

but  to  employ  the  ministry  of  Moyses  in  the  future  orders  he 
had  to  give  them.  For  that  purpose,  he  called  him  up  to  the 
mountain,  where,  in  a  private  conference,  he  imparted  many 
fresh  instructions  to  him.  These  instructions  are  a  collection 
of  holy  laws,  full  of  consummate  wisdom,  by  which  he  regu- 
lated the  religious  and  civil  duties  of  his  people  at  that  time. 
They  are  comprehended  under  the  common  title  of  the  Jew- 
ish or  Levitical  law,  and  recorded  at  full  length  in  the  books 
of  Moyses.  Almighty  God,  having  fully  explained  himself  to 
his  inspired  lawgiver  upon  every  particular,  delivered  to  him 
two  tables  of  stone,  on  both  sides  of  which  he  had,  with  his 
own  finger,  as  the  Scripture  expresses  it,  engraved  the  ten 
commandments,  as  the  ground-work  and  abridgment  of  all 
his  other  precepts.  Forty  days  and  as  many  nights  were 
spent  in  this  secret  interview  between  God  and  Moyses. 
During  that  time  the  people  had,  by  an  unaccountable  hard- 
ness of  heart,  forgot  not  only  Moyses,  but  the  very  God,  who, 
a  few  weeks  before,  had  appeared  so  terrible  to  them  on  the 
mountain,  under  which  they  still  lay  encamped.  Not  know- 
ing, as  they  said,  what  was  become  of  Moyses,  they  assem- 
bled round  Aaron,  and,  in  a  tumultuous  manner,  insisted  upon 
his  letting  them  have  an  idol,  like  other  nations,  to  go  before 
them.  Aaron  weakly  yielded  to  their  impious  demand,  and 
ordered  them  to  bring  him  a  collection  of  gold,  and  golden 
ear-rings,  of  their  wives  and  daughters.  He  melted  it  down 
together,  and  formed  the  image  of  a  golden  calf.  Strange  as 
it  appears,  this  was  the  idol,  which  the  Jews,  amidst  the  ap- 
plauses of  a  shouting  multitude,  set  up  in  the  camp,  and  ador- 
ed, as  the  God  of  Israel.  Moyses,  at  that  very  hour,  by  the 
express  command  of  God,  came  down  from  the  mountain 
with  the  two  tables  of  the  law  in  his  hand.  Struck  at  the 
unusual  sound  he  heard,  he  hastened  on  to  see  what  the  mat- 
ter was  ;  and,  behold,  as  he  approached  the  camp,  he  found 
the  people  dancing  and  singing  round  the  golden  calf.  Grief 
and  indignation  at  the  sight  kindled  such  a  flame  within  his 
breast,  that  he  seemed,  in  a  manner,  to  be  transported  out  of 
himself :  he  threw  down  the  tables  from  his  hands,  and  shi- 
vered them  to  pieces ;  for  they  were  needless  to  a  people, 
who  had  blotted  the  law  itself  out  of  their  hearts.  In  the 
ardour  of  his  zeal,  he  laid  hold  of  the  idol  they  had  made, 
immediately  broke  it  down,  and  cast  it  into  the  fire.  As  soon 
as  he  had  reduced  it  to  powder,  he  mixed  it  with  water,  and 
gave  it  to  the  Israelites  to  drink,  that  they  might  see  how  , 
despicable  a  thing  it  was,  which  they  had  foolishly  adopted 


AGE  IV.]  HOLY  BIBLE.  8T 

for  their  God.  He  called  Aaron  to  a  severe  account  for 
having  suffered  such  a  scandal  to  be  set  up,  and  last  of  all  ad- 
dressed himself  to  the  people  in  general.  Having  placed 
himself  in  the  entrance  of  the  camp,  he  proclaimed  aloud,  that 
all  those,  who  still  retained  any  sense  of  their  duty  to  God, 
should  come  forth  and  join  him.  The  whole  tribe  of  Levi 
ranged  themselves  immediately  by  his  side.  He  turned 
about,  and  told  them  to  unsheath  their  swords,  and  to  march 
in  a  straight  line  quite  through  the  camp,  and  back  again, 
putting  every  one  to  death  that  should  come  in  their  way, 
without  any  distinction  or  respect  of  persons.  The  faithful 
Levites  executed  the  order  in  its  full  extent,  and,  by  their 
hands,  about  three  and  twenty  thousand  men  were  sacrificed, 
to  expiate  the  guilt  of  those  that  survived. 

To  a  censorious  world,  whose  thoughts  are  confined  to  the 
resentment  of  injuries  done  to  men  only,  this  execution  may, 
perchance,  seem  severe.  To  Christians,  who  consider  the 
infinite  distance  that  there  is  between  the  Creator  and  his 
creature,  it  occurs,  how  great  a  satisfaction  is  due  to  an  in- 
sulted Deity.  The  Levites  were  armed  with  the  sword  of 
justice,  and  they  were  armed  by  the  meek,  inspired  minister 
of  a  God,  who  holds  the  sovereign  power  of  life  and  death  over 
all  men.  The  whole  body  of  the  Israelites  had  sinned,  and 
their  sin  was  grievous  beyond  expression ;  a  few  were  pu- 
nished as  they  deserved,  that  the  rest  might  repent  and  live. 
The  conduct  of  Moyses,  on  this  occasion,  is  an  instructive 
lesson,  says  saint  Gregory,  to  those  pliant  parents,  who  are 
afraid  of  giving  the  least  reprimand  or  correction  to  their 
children ;  who,  though  they  see  them  straying  from  their  duty, 
plunging  into  vice,  and  falling  headlong  towards  the  precipice 
of  hell,  yet  suffer  no  uneasiness,  no  disturbance,  to  be  civen 
them.  The  zealous  Levites,  says  this  holy  father,  had,  no 
doubt,  a  true  love  for  their  children,  though  they  spared  them 
not.  True  parental  love  has  its  moments  of  severity  :  it  is 
forced  to  chastise,  sometimes  even  with  rigour,  that  it  may 
correct  the  faulty,  and  save  the  delinquent.  No  father  ever 
had  a  more  tender  love  for  his  son,  than  Moyses  had  for  the 
Israelites:  their  interest,  their  life,  and  happiness,  were  blended 
Vvith  his  own.  His  love  had  duty  for  its  foundation,  and  God 
for  its  motive  ;  it  was  subservient  to  (he  fidelity  that  he  owed 
to  his  Creator :  his  zeal  for  justice  was  equal  to  his  charity. 
He  knew  how  heinously  his  people  had  offonded  ;  he  dreaded 
the  anger  of  a  just  God,  and  was,  therefore,  zealous  to  pre- 
vent the  consccjuencc  by  a  timely  severity. 


88  HISTORY  OF  THE  [age  iv. 

A.  M.  251 3.]     The  second  Tables  of  the  Law.    [A.  C.  1487. 
ExoD.  34. 

MoYSEs  was  inconsolable  for  the  prevarication  of  his  people. 
The  crime  of  idolatry  seemed  to  him  too  abominable  to  admit 
of  an  excuse,  or  to  leave  any  room  for  pardon.  He  called, 
however,  the  tribes  together,  on  the  following  day,  and,  after 
having  set  forth  the  enormity  of  their  guilt  in  the  most 
expressive  language,  he  told  them,  that,  notwithstanding  their 
ingratitude,  he  would  present  himself  before  God  in  their  be- 
half, and  endeavour  to  obtain  their  pardon  for  a  sin,  which 
called  aloud  for  punishment.  With  a  heart  ready  to  burst 
with  grief,  he  retired  from  their  presence,  prostrated  himself 
before  God,  as  though  he  had  been  the  only  guilty  one,  and, 
in  the  sentiments  of  an  humble  penitent,  begged  that  he  might 
be  blotted  out  of  the  book  of  life,  rather  than  that  his  people 
should  not  obtain  forgiveness.  A  prayer  so  fervent,  so  hum- 
ble, and  so  charitable,  did  not  fail  of  its  effect.  God  bade  him 
rise,  and  tell  his  people,  that,  in  consideration  of  their  fathers, 
Abraham,  Isaac,  and  Jacob,  he  would  put  them  in  possession 
of  the  land  he  had  promised  them  ;  but  that,  henceforward, 
he  should  be  less  liberal  of  his  favours  to  a  race  of  men, 
whose  stubbornness  of  heart  was  likely  to  deserve  his  severest 
vengeance,  before  they  reached  their  journey's  end.  When 
Moyses  repeated  these  last  words  to  the  people,  they  wept, 
seemed  sensible  of  their  crime,  and,  as  a  mark  of  their  repen- 
tance, laid  aside  their  usual  ornaments  of  dress,  and  recover^ 
ed  the  divine  favour.  Almighty  God,  being  thus  reconciled 
with  his  people,  commanded  Moyses  to  hew  out  two  other 
tables  of  stone,  like  those  he  had  broken,  and  to  go  with  them 
to  the  top  of  Mount  Sinai,  where  he  should  receive  the  same 
words  engraven  on  them,  as  had  been  engraven  on  the  first. 
In  obedience  to  this  order,  Moyses  provided  himself  with  two 
new  tables,  and  for  the  second  time  ascended  the  holy  moun- 
tain to  converse  with  God.  As  soon  as  he  reached  the  top, 
he  prostrated  himself  in  prayer,  and  begged  the  divine  bless- 
ing upon  his  Israelites  for  the  rest  of  their  journey.  The 
Lord  descended  from  the  cloud,  that  hung  over  the  summit 
of  the  mountain,  heard  his  prayer,  and  promised  him  protec- 
tion. He  conversed  familiarly  with  his  servant,  and  gave 
him  every  instruction  necessary  for  his  own  and  the  people's 
future  conduct.  The  holy  conference  lasted  for  forty  days 
and  forty  nights,  during  all  which  time  Moyses  neither  ate 
nor  drank.     The  term  being  expired,  he  took  up  the  two  ta- 


4GE  IV.]  HOLY  BIBLE.  80 

bles  of  stone,  on  which  God  had  written  the  words  of  the 
ten  commandments,  and  came  down  from  the  mountain,  igno- 
rant of  the  change  that  this  long  conversation  with  God  had 
made  in  his  countenance :  for,  as  he  approached  the  camp, 
Aaron  and  the  rest  of  the  Israelites  perceived  a  bright  blaze 
of  glory  shining  from  his  face,  which  made  them  afraid  of 
coming  near  him.  Being  told  the  cause  of  iheir  not  approach- 
ing, he  covered  his  face  with  a  veil,  which  he  wore  ever  af- 
ter, except  when  he  entered  the  tabernacle  to  converse  with 
God.  Moyses's  conduct  in  this  particular  is  a  tacit  admoni- 
tion for  us,  likewise,  to  condescend  to  the  weaknesses  of  oth- 
ers, as  far  as  duty  will  permit,  and  carefully  to  avoid  the  show 
of  any  extraordinary  gifts  or  talents  we  may  be  possessed 
of. 

Thus  it  was  that  God  received  his  people  again  into  favour, 
and  delivered  to  them  his  commandments,  written,  for  the  se- 
cond time,  on  two  new  tables  of  stone  with  his  own  hand. 
The  singular  favour  he  then  granted  to  the  Israelites,  is  a 
mark  of  that,  which  he  grants  to  all  true  penitents,  when,  by 
the  operation  of  his  Holy  Spirit,  he  re-imprints  in  their  souls 
the  character  of  his  love,  which  had  been  effaced  by  sin. 
And  it  is  that  gratuitous  grace,  which  no  one  can  merit,  and 
few  obtain,  without  great  pains,  and  the  most  laborious  en- 
deavours. It  is  what  is  signified  to  us  by  the  labour,  which 
Moyses  was  ordered  to  employ  in  hewing  out  the  second 
stones  with  his  own  hand ;  a  labour,  which  he  had  not  em- 
ployed about  the  first,  as  the  holy  fatliers  observe.  The  dif- 
ficulty, that  attends  the  purchase  of  a  favour,  usually  makes 
us  more  sensible  of  its  value :  and  this  very  difficulty  God 
has  annexed  to  the  recovery  of  his  holy  grace,  that  it  may 
make  us  more  careful  not  to  lose  it  a  second  time.  For,  such 
is  the  weakness  of  our  nature,  that  we  easily  resign  what  we 
can  easily  recover  :  and  the  greatness  of  a  loss  is  not  made 
sensible  to  us,  but  by  the  dilficulty  we  find  in  repairing  it. 
As  the  restoration  of  the  law  on  stone  was  not  to  be  offectcd, 
but  by  great  labour,  joined  with  fasting  and  devout  prayer, 
so  neither  can  the  loss  of  grace  in  the  soul  be  ropain  d,  but 
by  tears  and  penitential  deeds. 

A.  M.  2513.]      The  Tabernacle.   Exod.  26.      [A.  C.  1467. 

Moyses  having  brought  the  tables  of  the  law  to  the  peo- 
ple, and  the  people  having  promised  a  faithful  obedience  to  it, 
he  turned  his  thoughts  upon  the  execution  of  those  special 
8*  M 


90  HISTORY  OF  THE  [aoe  iv. 

orders,  which  God  had  given  him  on  the  mountain.     Before 
he  set  to  work,  he  convened  the  tribes,  and  informed  them 
of  the  instructions  he  had  received  :  he  described  to  them  the 
different  works  and  ornaments,  which  he  was  commanded  to 
prepare  for  the  divine  service  :  he  proposed  to  them  the  ex- 
pense, that  would  be  requisite  for  so  great  an  undertaking, 
and  hoped  that  each  one  would  be  ready,  according  to  his 
abiUties,  to  contribute  towards  it.     They  no  sooner  heard  the 
proposal  made,  but  they  produced  their  most  precious  effects, 
their  costly  stuffs,  their  rich  plate  and  perfumes  :  the  women, 
likewise,  unwilling  to  be  outdone  by  the  men,  stripped  them- 
selves of  their  finest  ornaments,  their  bracelets,  their  rings, . 
and  ear-rings  :  in  a  word,  the  zeal  of  all  the  people  on  that 
occasion,  striving  to  outdo  one  another,  was  so  great,  that 
Moyses  was  presently  furnished  with  every  material  he  want- 
ed.   He  saw  such  heaps  of  riches  lying  round  him,  that,  by  a 
public  crier,  he  gave  them  notice  to  bring  no  more.    His  next 
concern  was,  to  look  out  for  proper  workmen  and  skilful  ar- 
tists for  the  execution.     The  first  thing  he  set  about,  was  the 
tabernacle,  an   oblong,  quadrangular   tent,  thirty    cubits  in 
length,  and  nine  in  breadth.     The  back  part  and  two  sides 
were  made  of  setim  boards,  ten  cubits  long,  which  formed  the 
height  of  the  edifice  from  the  ground  to  the  edge  of  the  roof. 
These  boards  were  placed  upright,  mortised  at  the  sides,  and 
at  the  bottom  let  into  a  base  by  two  silver  tenons  at  the  cor- 
ner of  each  board  :  they  were  fastened  together  on  the  out- 
side with  cross  pieces  of  setim  wood,  and  plated  with  goldj 
The  roof  was  covered  with  a  double  row  of  dyed  skins,  laid 
one  upon  another,  and  fastened  close  together  with  loops  and 
buckles  of  brass.     This  covering  was  made  long  enough  to 
hang  down  a  whole  cubit  on  each  side,  as  a  fence  against  the 
weather.     The  inside  was  hung  with  rich  embroidered  ta- 
pestry, and  was  divided   into  two  parts  by  four  pillars  of 
setim,  richly  gilt  upon  silver  pediments,  with  capitals  of  gold. 
Before  these  pillars  was  a  veil  of  most  exquisite  needlework, 
variegated  with  the  brightest  colours  of  purple,  hyacinth,  and 
scarlet.      The  apartment  enclosed  behind  this  veil  was  call- 
ed the  holy  of  hoUes,  and  the  space  between  that  veil  and  the 
entrance  was  called  the  sanctuary.     The  entrance  itself  was 
shut  up  by  another  veil  of  the  same  costly  needlework,  which, 
like  the  other,  hung  by  rings  against  the  finely  ornamented 
pillars,  that  formed  the  front  of  the  tabernacle,  and  looked  to 
the  east. 

Such  was  the  mysterious  structure  of  Moyses's  portable 


AGE  iv.]  HOLY  BIBLE.  91 

tabernacle,  which,  according  to  saint  Austin,  was  a  figure  of 
the  Church  militant  in  its  state  of  pilgrimage  upon  earth,  as 
the  temple  of  Salomon  was  an  emblem  of  its  immutable  state 
of  glory  in  heaven.  The  solid  planks,  that  composed  the 
sides  of  the  tabernacle,  represent  those  solid  virtues,  which 
have  rendered  the  Church  of  Christ  eminent  for  sanctity  in 
all  ages ;  and  the  silver  tenons,  on  which  they  stood,  denote 
the  truth  and  purity  of  her  doctrine.  The  various  colours 
and  works  of  embroidery,  which  ornamented  the  inside  of 
the  tabernacle,  give  us  an  idea  of  the  various  gifts  arid  graces, 
that  adorn  the  elect,  and  are  at  once  the  glory  of  God  and 
ornament  of  his  Church.  But  it  is  not  one  part  only,  nor 
any  separate  perfection  of  its  parts ;  it  is  the  beauty  of  the 
whole,  and  the  union  of  all  its  parts  together,  that  are  to  be 
considered,  when  we  speak  of  the  tabernacle  of  God,  as  the 
holy  fathers  remark.  For,  however  excellent  the  virtues  of 
particular  persons  in  the  Church  may  appear,  they  are  no- 
thing, if  not  linked  together  by  faith  and  charity  with  the  rest 
of  the  faithful,  whose  peace  and  concord  form  the  most  per- 
fect temple  that  God  has  upon  earth. 

A.  M.  2514.]        The  Ark  of  the  Covenant.       [A.  C.  1486. 
ExoD.  25.  26. 

The  tabernacle  being  finished,  according  to  the  model 
which  God  himself  had  given  upon  the  mountain,  Moyses,  in 
the  second  place,  began  the  ark  of  the  covenant.  This 
ark,  when  finished,  was  considered  by  the  Israelites  as  the 
most  precious  symbol  of  their  religion,  the  glory  of  Israel, 
according  to  the  Scripture  phrase,  and  the  strength  of  the 
Hebrew  people.  It  was  to  prepare  a  place  suitable  for  its 
reception,  that  the  tabernacle  had  been  first  made.  The 
ark  measured  two  cubits  and  a  half  in  length,  one  and  a  half 
in  breadth,  which  was  equal  to  its  height.  It  was  made  of 
incorruptible  wood,  plated  with  the  purest  gold,  both  within 
and  without.  The  cover  or  lid  of  the  ark  was  not  of  wood, 
like  the  rest,  but  of  solid  gold ;  and  was  called  the  propitia- 
tory or  mercy-seat,  because  there  it  was  that  God  heard 
the  petitions  of  his  people,  and  returned  them  his  answers, 
whenever  he  was  pleased  to  be  propitious,  and  to  show  mer- 
cy to  them.  Upon  the  propitiatory  stood  two  cherubs,  face 
to  fac(»,  with  their  wings  extended  and  spread  so  as  to  cover 
the  ark,  and  formed,  as  it  were,  a  throne  for  the  God  of  all 
sanctity  and  majesty.     Hence  comes  tlie  expression,  which 


92  HISTORY  OF  THE  [age  iv. 

we  often  meet  with  in  the  holy  Scripture,  of  God  sitting  upon 
the  cherubim.  At  the  four  corners  of  the  ark  were  four 
golden  rings,  in  which  four  levers  of  setim,  covered  with 
gold,  were  always  left  for  the  convenience  of  carrying  it, 
whenever  the  camp  moved  forward.  The  ark  was,  in  a  spe- 
cial manner,  consecrated  to  God,  in  which  nothing  was  depo- 
sited besides  the  two  tables  of  the  law  :  it  is  therefore  call- 
ed the  ark  of  testimony,  and  the  ark  of  the  covenant,  by 
which  two  names  the  law  itself  is  often  called  in  holy  Writ. 

Thus  it  pleased  almighty  God,  in  ancient  times,  to  tre'^iis 
people,  and  to  give  them  a  visible  object  of  religious  venera- 
tion, proportioned  to  their  capacity,  and  placed  within  the 
reach  of  their  corporal  senses.  For  some  external  sign  is 
necessary  to  rouse  our  faith,  to  aid  our  weakness,  and  to  fix 
our  attention  in  the  exercise  of  divine  worship.  The  propi- 
tiatory, which  covered  the  ark,  was  a  type  or  figure  of 
Jesus  Christ,  who,  according  to  saint  Paul,  is  our  Propitia- 
tion, and  the  Mediator  of  peace  between  his  heavenly  Father 
and  us.  Through  him  alone  we  obtain  the  remission  of  our 
sins,  and  from  him  we  receive  the  oracle  of  salvation,  when 
we  hear  him  speaking  by  the  mouth  of  those,  whom  he  has 
commissioned  to  teach,  and  commanded  us  to  hear.  For  to 
his  Church  he  says.  He  that  hears  you  hears  me.  The  pro- 
pitiatory had  its  cherubim,  and  so  has  Jesus  Christ  in  his 
followers.  Christians  themselves,  as  saint  Austin  often  re- 
peats, are  these  cherubim,  who,  by  their  ardent  charity,  are 
transformed,  as  it  were,  into  the  living  seats  and  thrones  of 
God.  The  honour,  to  which  we  are  raised  by  the  sacrament 
of  baptism,  being  so  eminently  great,  we  cannot  stoop  to  the 
pomps  of  sin,  without  degrading  our  Christian  character : 
being  once  formed  into  the  living  temples  of  the  Holy  Ghost, 
we  cannot,  without  sacrilege,  admit  any  other  object  of  ado- 
ration within  our  hearts.  The  Philistines,  indeed,  set  up  the 
ark  and  Dagon  in  the  same  temple  ;  and  it  is  what  every 
Christian  does,  says  saint  Austin,  who  endeavours  to  unite 
God  and  the  world  together,  who  divides  his  service  between 
Jesus  Christ  and  Satan. 


A.  M.  2514.]       The  Table  of  Show- Bread.       [A.  C.  1486. 
ExoD.  25. 

The  ark  of  the  covenant  being  finished,  Moyses  gave 
directions  for  making  a  table,  according  to  the  model  God 
had  shown  him.      It  was  made  of  the  incorruptible  wood 


AGE  IV.]  HOLY  BIBLE.  0» 

setim,  plated  on  the  top,  and  edged  round  with  the  purest 
gold,  being  a  cubit  and  a  half  high,  two  cubits  long,  and  one 
broad.  Above  the  edge  was  a  rich  border  of  fret- work,  four 
fingers  high,  with  a  small  gilt  rim  round  the  top.  To  each 
foot,  just  under  the  four  corners,  were  four  golden  rings^  to 
receive  the  bars,  that  were  made  of  setim,  and  covered  with 
gold,  for  the  decent  convenience  of  carrying  the  table,  when- 
ever it  was  to  be  moved.  It  always  stood  in  the  sanctuary, 
on  the  north  side,  over  against  the  golden  candlestick  :  and 
on  it  were  set  the  twelve  loaves  of  show-bread,  so  called 
because  they  w^ere  placed  in  open  view,  before  the  ark  of  the 
Lord.  They  were  set  six  and  six,  one  upon  another,  in  two 
heaps,  one  at  each  end  of  the  table :  they  remained  there  for 
a  whole  week,  when  they  were  replaced  by  twelve  fresh 
ones,  made  like  them,  of  the  finest  flour  tempered  with  oil. 
Upon  the  uppermost  loaf  of  each  heap  stood  a  vessel  smok- 
ing with  the  sweetest  incense.  The  stale  bread,  at  the  'week's 
end,  was,  according  to  God's  order,  eaten  by  the  priests 
within  the  sanctuary ;  nor  was  it  lawful  for  any  other  person 
to  eat  thereof. 

This  offering  of  the  show-bread,  according  to  the  remark 
made  by  the  holy  fathers,  w^as  a  continual  sacrifice,  by  which 
the  children  of  Israel  expressed  their  gratitude,  and  acknow- 
ledged their  dependence  on  God  for  the  blessings  they  enjoy- 
ed, ^rhe  number  of  loaves  was  equal  to  the  number  of  tribes, 
that  each  tribe  might  share  in  that  public  act  of  thanksgiving, 
which  was  so  justly  due  to  the  common  Father  of  them  all. 
The  like  acts  of  gratitude  are  not  less  pleasing  to  God  now 
than  they  were  then  ;  and  with  far  greater  reason  does  he 
now  expect  a  more  grateful  return,  as  the  blessings,  which 
he  has  since  showered  down  upon  us  Christians,  are  infinitely 
more  precious.  Amongst  the  many  spiritual  blessings,  which 
are  peculiar  to  us,  and  were  not  granted  to  the  carnal  Jews, 
we  have  received  a  more  excellent  kind  of  show-bread,  Jesus 
Christ  himself,  in  the  holy  eucliarist.  This  is  the  heavenly 
and  living  bread,  which  is  daily  offered  in  the  Christian 
Church  to  almighty  God,  in  thanksgiving,  for  all  his  benefits, 
both  spiritual  and  temporal ;  and,  for  this  reason,  it  is  speci- 
fied by  the  name  of  the  holy  eucharist.  It  not  only  is  the 
tribute  of  thanksgiving,  which  we  pay  to  God ;  it  also  is  the 
pledge  of  God's  special  love  to  us,  and  a  staiuling  memorial 
of  all  his  other  wonders.  The  participation  of  this  heavenly 
bread  is  not,  now-a-days,  restrained  to  priests  only ;  it  is  extend- 
ed to  all  and  each  of  the  faithful,  that,  bein^  animated  with  the 


94  HISTORY  OF  THE  [ac^e  iv 

same  spirit,  and  nourished  with  the  same  divine  food,  we 
may  all  live,  and  form  one  body  in  Christ  Jesus. 

A.M.  2514.]  The  golden  Candlestick.  ExoB,  25.  [A.  C.  1486. 

Of  all  the  magnificent  ornaments  and  sacred  utensils, 
which  God  commanded  Moyses  to  make  for  the  divine  ser- 
vice, the  golden  candlestick,  for  its  workmanship,  seems  to 
have  been  the  chief.  It  was  made  according  to  the  pattern 
which  God  himself  had  drawn,  and  shown  to  Moyses  upon 
the  mountain.  Six  branches,  three  and  three  on  each  side, 
spread  themselves  out  in  a  curve  from  the  pedestal,  which 
was  carried  up  in  a  straight  line,  and  formed  a  seventh  branch 
in  the  middle.  The  stem  of  each  branch  was  ornamented 
with  knobs,  in  the  form  of  a  nut,  at  equal  distances,  and  those 
distances  were  filled  up  with  leaves  and  cups  of  flowers  richly 
wrought  and  most  exquisitely  finished.  Upon  these  seven 
branches  were  hung  seven  lamps  of  massive  gold,  which 
were  fed  with  the  sweetest  oil  of  olives,  and  lighted  up  every 
day  by  the  high-priest  himself,  to  burn  during  the  night. 
The  candlestick,  with  all  its  ornaments,  weighed  a  whole 
talent  of  the  purest  gold,  which,  by  computation,  is  conside- 
rably more  than  three  thousand  pounds  sterling.  The  seven 
mysterious  lamps  seem  to  have  some  reference  to  a  passage 
we  meet  with  in  the  Revelations,  where  Jesus  Christ,  after 
his  ascension,  is  represented  with  seven  stars  in  his  hand,  in 
the  midst  of  seven  candlesticks,  which,  he  expressly  says,  are 
seven  churches,  with  their  respective  prelates.  Of  his  minis- 
ters, in  the  new  law,  our  blessed  Saviour  says,  that  he  has 
kindled  them  up  as  lamps  to  shine  in  the  house  of  God.  These 
living  lamps  must  not  only  burn;  they  must  also  shine,  as  he 
testifies  of  his  Baptist :  the  bright  example  of  good  works, 
which  shine  forth  in  the  conduct  of  every  zealous  pastor, 
and  of  every  good  Christian,  receives  its  intrinsic  lustre  from 
the  fire  of  charity,  which  burns  within  his  heart.  The  flame 
of  divine  love,  which  has  been  once  kindled  in  a  devout  soul, 
must  be  diligently  attended  to,  lest  it  chance  to  be  damped  by 
worldly  communications,  and  at  last  extinguished  by  growing 
passions.  Saint  Gregory  takes  notice  of  the  solid  massive- 
ness,  that  composed  the  golden  candlestick,  and  thinks  it  ex- 
pressive of  that  steady  firmness,  which  ought  to  distinguish 
every  true  Christian  in  the  discharge  of  his  duty  to  God  and 
man.  He  moreover  observes,  at  the  same  time,  that  this 
fortitude  of  mind  must  come  from  Christ,  who  is  the  stock, 


AGE  IV.]  HOLY  BIBLE.  95 

that  supports  the  branches,  and  imparts  life  and  vigour  lo 
them  all.  The  several  members  of  the  Church  have  nothing 
to  fear  as  long  as  they  remain  united  to  Jesus  Christ,  says 
the  same  holy  doctor.  Men  may  work  up  storms,  and  strive, 
by  boisterous  efforts,  to  shake  their  constancy :  God,  who  is 
in  the  midst  of  them,  will  continue  to  help  them  by  his  grace, 
and  save  them  by  his  power.  Under  his  protection,  they 
stand  secure  in  the  midst  of  trials  :  they  may  be  oppressed, 
but  cannot  be  overcome  :  if,  in  his  cause,  and  for  his  sake, 
they  fall  a  sacrifice  to  persecuting  violence,  they  fall  to  rise 
again ;  they  gloriously  exchange  a  mortal  life  for  an  eternal 
one. 


A.M.  2514.]  The  Altar  of  Perfumes.  Exod.  30.  [A.  C.  1486. 

To  complete  the  furniture  that  God  had  ordered  for  his 
tabernacle,  Moyses  made  an  altar,  which  was  called  the  altar 
of  perfumes,  because  upon  it  was  daily  offered  the  morning 
and  evening  sacrifice  of  sweet-scented  gums  and  spices,  mix- 
ed together  according  to  God's  own  direction.  This  altar 
was  of  a  quadrangular  form,  made  of  the  wood  setim,  and 
covered  on  every  part  with  plates  of  gold  :  it  was  two  cubits 
high,  one  broad,  and  one  long :  it  stood  between  the  golden 
candlestick  and  the  table  of  show-bread,  full  against  the  veil, 
that  divided  the  holy  of  holies  from  the  sanctuary.  Round 
the  tabernacle  lay  a  large  court,  enclosed  with  pillars  five 
cubits  asunder,  finely  carved  and  ornamented  with  brass 
pedestals  and  silver  capitals :  costly  hangings  covered  the 
four  sides  of  the  enclosure,  which  was  extended  a  hundred 
cubits  in  length,  and  fifty  in  breadth  :  in  that  breadth  of  the 
court,  which  looked  towards  the  east,  there  was  an  entrance 
twenty  cubits  wide,  hung  with  rich  embroidered  work  of  fine 
twisted  linen,  of  violet,  and  purple,  and  scarlet,  twice  dyed. 
Within^he  court,  in  the  open  air,  and  opposite  to  the  door, 
that  opened  into  the  sanctuary,  Moyses  placed  a  great  altar, 
for  the  burnt  offerings,  which  he  called  the  altar  of  holocausts. 
It  was  a  square  figure,  made  of  setim,  three  cubits  high,  (we 
long,  and  as  many  broad.  Thick  plates  of  brass  covered  it 
dn  every  side  ;  a  grate  of  network  lay  along  the  top,  under 
the  middle  of  whiph  was  the  hearth,  a  cubit  and  a  half  in  di- 
mension. The  atltar  was  hollow  within,  that  it  might  be 
carried  the  moii;  easily,  whenever  tlic  camp  moved  from  one 
station  to  another. 

This  was  the  structure  of  the  two  altars,  which,  according 


90  HISTORY  OF  THE  [age  iv. 

to  saint  Gregory,  represent  the  two  different  classes  of  men, 
that  the  Church  embraces  within  her  pale,  the  innocent  and 
the  penitent.  The  altar  of  holocausts  stood  in  the  open 
court,  and  represented  the  state  of  a  sinner,  who  is  not  wor- 
thy to  be  re-admitted  within  the  sanctuary,  till,  by  a  hearty 
sorrow,  joined  to  external  works  of  penance,  he  has  mortified 
his  flesh,  and  rendered  himself  a  sacrifice  acceptable  to  God. 
The  altar  of  perfumes  was  placed  within  the  sanctuary,  and 
indicated  the  privilege  of  those  happy  souls,  who,  for  their 
innocence,  are  always  united  to  their  Creator.  Their  cha- 
rity shines  like  the  gold  which  covered  that  altar,  while  their 
morning  and  evening  prayers  ascend  like  incense  to  the 
clouds.  In  the  fervour  of  devotion,  they  pour  forth  their 
souls  to  God,  and  offer  him  the  purest  homage  of  their  love, 
whilst  the  penitent  make  him  an  humble  offering  of  their 
tears,  and  sigh  at  the  sad  remembrance  of  their  past  offences. 
Thus  one  of  these  altars  is  for  those,  whose  consciences  are 
still  bleeding  with  the  wounds  of  sin  ;  the  other  is  for  those, 
who  have  their  affections  fixed  on  heaven,  and  breathe  after 
the  enjoyment  of  their  God.  The  priest  prepares  the  first, 
when  he  strongly  represents  to  sinners  the  faults  they  have 
committed,  and  exhorts  them  to  repent;  he  prepares  the 
second,  when,  after  the  sacrifice  of  compunction  is  fulfilled, 
he  leads  those  humble  penitents  into  the  temple  of  our  Lord, 
where  their  tears,  that  lately  sprung  from  sorrow  and  regret, 
now  more  sweetly  flow  from  a  principle  of  gratitude  and 
holy  love.  But,  though  these  altars  so  much  differ  one  from 
the  other,  yet  in  this  they  agree,  that,  by  them  both,  religious 
honour  is  paid  to  God,  and  that,  on  them  both,  the  fire  of  the 
Holy  Ghost  is  requisite  to  render  the  sacrifice  acceptable. 

A.  M.  2514.]         Vestments  of  the  Priests,        [A.  C.  1486. 
ExoD.  28. 

Besides  the  principal  ornaments  already  mentioned,  there 
was  a  vast  variety  of  other  rich  furniture  prepared  for  the 
use  of  the  tabernacle,  such  as  saucers,  phials,  censers,  and 
goblets  of  the  purest  gold.  To  inspire  respect,  and  add  dig- 
nity to  the  sacerdotal  functions,  the  priests  had  their  sacred 
vestments  made  by  divine  appointment.  Part  of  these  vest- 
ments were  common  to  the  whole  order  of  priests,  and  part 
peculiar  to  the  high  priest  only.  That  part  of  the  dress, 
which  was  common  to  them  all,  consisted  of  a  mitre,  of  a 
close  linen  tunic,  and  a  variegated  girdle,  that  went  twice 


/^UE  IV.]  HOLY  BIBLE.  ^7 

round  the  body,  and  hung  down  to  the  ground  at  both  ends. 
The  vestments  peculiar  to  the  high-priest,  were  a  large  blue 
robe,  the  ephod,  with  its  girdle,  the  pectoral,  and  rich  mitre. 
The  blue  robe  was  put  on  over  the  white  linen  tunic,  and 
reached  down  to  the  ankles ;  the  bottom  of  it  was  skirted  round 
with  pomegranates  and  little  bells  of  gold,  that  hung  alternately 
intermixed  one  with  another  to  the  number  of  seventy-two. 
Next  came  the  ephod,  which  was  of  a  very  rich  coloured 
stuff,  embroidered  with  gold.  It  reached  but  half  way  down, 
was  close  on  both  sides,  with  an  opening  on  the  top  for  the 
head  and  neck.  It  was  held  together,  over  the  shoulders,  by 
two  clasps,  ornamented  with  two  precious  stones  of  onyx, 
one  upon  each  shoulder ;  upon  these  stones  were  engraven 
the  names  of  the  twelve  tribes,  six  upon  one,  and  six  upon 
the  other.  In  the  fore  part  of  the  ephod,  corresponding  to 
the  breast,  was  an  open  space,  of  about  a  foot  square,  which 
was  filled  up  by  a  rich  piece  of  embroidery,  called  the  pecto- 
ral :  it  was  set  with  twelve  precious  stones,  on  each  of  which 
was  written  the  name  of  one  of  the  twelve  tribes  of  Israel : 
the  two  words  Urim  and  Thummim,  that  is,  Doctrine  and 
Truth,  were  there  also  written  upon  a  thin  plate  of  gold.  To 
fasten  the  pectoral,  there  were  four  golden  chains,  one  at 
each  corner,  that  hooked  it  to  the  ephod.  The  ephod,  though 
rightly  fitted  to  the  body,  was  tied  round  with  an  embroidered 
girdle.  Upon  the  mitre,  which  was  made  of  twisted  silk,  was 
fixed  a  thin  plate  of  gold  across  the  forehead,  on  which  were 
seen  these  words  :  Sacred  to  the  Lord,  Sanctum  Domino. 

The  holy  fathers  confine  not  their  view  to  the  outward 
richness,  that  shone  in  the  sacerdotal  vestments ;  they  search 
into,  and  strive  to  discover,  the  mystical  meaning,  that  lay 
concealed  within.  The  brilliancy  of  the  gold,  says  saint 
Gregory,  was  an  emblem  of  those  bright  virtues,  which  God 
requires  in  them  who  approach  his  holy  altar ;  virtues,  that 
may  render  them  as  pleasing,  in  the  divine  sight,  as  their  rich 
robes  exhibit  them  to  the  eyes  of  men.  The  bells  round  the 
bottom  of  the  blue  robe,  were  as  a  perpetual  admonition  to 
the  priest,  that,  in  his  conduct  of  life,  he  ought  to  take  no 
step,  but  what  tended  to  the  glory  of  God,  and  the  sanctifica- 
tion  of  his  people.  The  bells  returned  no  sound,  unless  he 
moved ;  a  minister  of  God  no  longer  edifies  his  tlock  when 
he  once  ceases  to  move  on  in  the  way  of  virtue.  The  le- 
gend on  the  pectoral  pointed  out  to  him  who  wore  it,  the 
siihjoct  on  which  his  thoughts  and  words  were  to  he  empluy** 
ed.  The  twelve  names  of  the  patriarchs,  engraven  on  tn^ 
9  N 


98  HISTORY  OF  THE  [age  iv. 

twelve  stones,  reminded  him  of  the  illustrious  chiefs  of  his 
nation,  and  naturally  excited  him  to  emulate  those  greater 
virtues,  which  had  distinguished  them  in  the  divine  service. 
For  nothing  has  a  more  powerful  influence  upon  a  generous 
mind,  than  the  example  of  those  personages,  who,  by  their 
actions,  have  traced  out  the  way  to  true  greatness,  and  me- 
rited a  place  amongst  the  most  eminent  of  God's  servants. 

A.  M.  2514.]      Nadah  and  AUu,  Lev.  10.       [A.  C.  1486. 

All  things  belonging  to  the  tabernacle  being  finished, 
Moyses  ordered  the  different  parts  to  be  put  together.  The 
tabernacle  was,  therefore,  set  up,  and  solemnly  dedicated,  in 
the  beginning  of  the  second  year  after  the  deliverance  of  Is- 
rael from  the  land  of  Egypt.  By  the  most  unquestionable 
signs,  almighty  God  expressed  his  approbation  of  the  manner 
in  which  his  orders  had  been  executed  :  an  awful  cloud  hung 
over,  and  covered  the  tabernacle,  as  a  token  of  the  divine 
Majesty,  that  resided  within.  This  cloud  continued  in  the 
same  position  as  long  as  the  tabernacle  rested  in  the  same 
place,  and  only  shifted,  when  the  camp  was  in  motion. 
Thus  it  was,  that  a  regular  form  of  worship  was  first  set  on 
foot ;  thus  the  God  of  heaven  and  earth  began  to  be  honour- 
ed by  the  sacrifices,  which  he  himself  ordained.  Aaron  and 
his  sons  were  consecrated  priests,  and  appointed  to  officiate 
in  the  sacred  ministry,  to  which  God  had  called  them.  Every 
thing  relating  to  the  exercise  of  their  holy  functions  was  mi- 
nutely penned  down  by  Moyses,  and  God  exacted  from  them 
the  nicest  observance  of  each  religious  ceremony.  Amongst 
other  things,  it  was  ordained,  that  the  priests  should,  morning 
and  evening,  add  fresh  fuel  to  the  fire,  that  was  to  be  kept 
constantly  alive  upon  the  altar.  From  that  fire,  which  was 
accounted  holy,  the  censers  were  to  be  filled  with  glowing 
coals,  for  the  sacrifice  of  incense.  Nadab  and  Abiu,  the  two 
eldest  sons  of  Aaron,  had  neglected  that  duty  :  on  a  certain 
occasion,  they  filled  their  censers  with  unhallowed  fire,  and 
their  neglect  was  followed  by  an  exemplary  punishment : 
during  the  time  of  incense,  they  both  dropped  down  dead  be- 
fore the  altar.  A  sudden  flash,  like  hghtning,  darted  from 
the  hand  of  God,  pierced  into  their  very  vitals,  and,  without 
leaving  any  external  mark,  either  upon  their  clothes  or  bodies, 
consumed  their  entrails.  Moyses  ordered  the  dead  bodies, 
dressed  as  they  were,  to  be  carried  immediately  away  from 
the  sanctuary,  and  thrown  outside  the  camp,  forbidding  Aaron, 


AGE  IV.]  HOLY  BIBLE.  99 

or  any  of  his  sons,  to  mourn  for  the  deceased.  He  ad- 
dressed himself  on  that  occasion  to  the  other  priests,  whom 
he  desired  to  take  warning  from  what  they  saw  :  he  bade 
them  remember  the  holy  unction  they  had  received  at  their 
consecration,  and  how  attentive  they  ought  to  be  in  the  per- 
formance of  their  sacerdotal  functions. 

By  an  example  so  visible  and  so  terrible,  God  has  been 
pleased  to  signify,  that  the  most  religious  honours  we  can 
pay  him  are  not  acceptable,  unless  accompanied  with  the 
conditions  he  requires.  So  adorable  is  he  in  his  nature,  that 
we  cannot  worthily  honour  him,  but  in  the  very  manner  that 
he  has  prescribed.  Though  a  neglect  of  his  holy  ordinances 
may  not  now-a-days  be  so  visibly  chastised,  yet  it  is  still  no 
less  a  subject  of  his  displeasure.  With  the  same  discerning 
eye,  he  views  the  hearts  and  hands  of  those,  who  approach 
his  altar,  and  sees  with  what  fire  their  affections  are  enkin- 
dled. There  is  a  fire,  says  saint  Gregory,  very  different  from 
that,  which  Jesus  Christ  came  to  kindle  upon  earth  :  a  fire, 
which  is  raised  in  the  hearts  of  many  by  the  love  of  creatures, 
and  nourished  by  the  desire  of  earthly  enjoyments.  From 
the  example  of  Nadab  and  Abiu,  he  takes  occasion  to  exhort 
the  faithful  in  general  to  banish  from  their  hearts  whatever 
is  incompatible  with  the  love  of  God.  In  the  narrow  heait 
of  man,  God  never  can  admit  a  rival  of  his  love  ;  no  man  can 
serve  two  masters ;  he  cannot  divide  his  heart  between  God 
and  the  world. 

A.  M.  2514.]  The  Blasphemer  stoned.  Lev.  24.  [A.  C.  1486. 

The  instance,  that  God  exhibited  of  his  justice  in  the  pu- 
nishment of  Nadab  and  Abiu,  was  soon  after  followed  by 
another  of  equal  severity,  in  the  death  of  a  blasphemer. 
Two  of  the  common  people  had  a  quarrel  with  each  other, 
and  one  of  them,  in  the  transport  of  his  anger,  blasphemed 
the  sacred  name  of  God.  The  bystanders  were  shocked  to 
hear  such  language,  and  led  the  offender  straight  to  Moyses. 
Moyses  judged  the  matter  to  be  p(  too  important  a  nature 
for  him  to  decide  upon  the  spot.  He  consulted  God  in  holy 
prayer,  to  know  how  to  act  in  ihis  matter.  Lead  the  blas- 
phemer out  of  the  camp,  said  almighty  God  ;  let  all  those 
who  heard  him  lay  their  hands  upon  his  head,  and  the  rest 
of  the  people  then  stone  him  to  death.  The  order  was  im- 
mediately executed  with  a  severity,  which  ought  to  make 
those   Christians  tremble,  who  cither  speak  or  suffer   the 


100  HISTORY  OF  THE  [age  iv 

same  impious  language.  A  general  law  was  then  made, 
which  condemned  every  blasphemer  to  the  like  punishment. 
Examples  of  such  severity  seemed  necessary  to  keep  that 
stiif-necked  people  within  due  bounds,  and  to  make  them 
sensible  of  their  duty  to  God.  The  like  sentence  was  soon 
after  passed  against  a  man,  who  had  gathered  a  few  sticks 
upon  the  Sabbath-day.  {Num,  15.)  The  action,  no  doubt, 
was  servile,  and,  as  such,  forbidden  by  the  commandment ; 
but  neither  Moyses  nor  Aaron  would  determine  whether  it 
were  a  capital  fault  or  not,  or  what  punishment  it  might  de- 
serve, till,  by  prayer,  they  had  learned  from  God,  what  was  to 
be  done.  God  told  them  to  have  the  man  led  out  of  the 
camp,  and  there  stoned  to  death. 

If  the  like  severity  of  civil  and  religious  discipline  were 
still  kept  up,  men  would  be  more  cautious  how  they  offended. 
The  fear  of  present  punishment,  though  it  did  not  inspire 
them  with  a  love  of  God's  law,  might  at  least  hold  them  back 
from  daring  to  offend  in  public.  To' those,  who  join  the 
practice  to  the  knowledge  of  their  duty,  it  is  a  subject  of  the 
deepest  concern,  to  see  the  sacred  laws  of  God  notoriously 
transgressed,  without  shame  or  fear  to  the  impious  offender. 
With  the  eyes  of  faith,  they  penetrate  into  the  fathomless  depth 
of  eternity,  and  there  behold  those  endless  pains,  which 
are  more  to  be  dreaded,  than  any  thing  we  can  suffer  in 
this  life.  With  aching  hearts,  they  lament  the  blindness  of 
thousands,  who  run  laughing  on  towards  the  fiery  pit,  that  is 
always  open  to  receive  the  falling  sinner.  However  slow 
God  may  seem  to  punish  during  life,  he  still  is  just  and  im- 
mutable hi  his  decrees.  Death  shall  no  sooner  close  the 
impenitent  sinner's  eyes,  but  he  must  carry  with  him  all  his 
sins  before  the  tribunal  of  a  Judge,  who,  in  the  end,  will  do 
himself  justice  for  his  long-injured  mercy.  To  his  cost,  the 
sinner  shall  then  find,  that  no  worldly  system,  no  laws  of 
men,  can  prevail  against  the  law  of  God,  nor. human  conside- 
rations justify  a  breach  of  the  divine  precepts.  What  God 
has  once  written,  shall  stand  recorded  to  the  end  of  time. 
The  heavens  may  pass  away  like  smoke  ;  the  earth  may 
crumble  into  its  first  nothing  :  but  the  law  of  God  shall  never 
vary ;  its  obligations  shall  never  cease  to  bind  the  consciences 
of  men. 


AGE  IV.]  HOLY  BIBLE.  101 

A,  M.  2514.]    TJie  twelve  Spies.   Num.  12.  13.   [A.  C.  1486. 

Notwithstanding  the  severity  of  these  examples,  it  was 
with  the  utmost  difficulty  that  the  people  were  restrained 
within  any  bounds  of  duty.  They  still  murmured  and  com- 
plained of  hardships,  which  they  had  to  struggle  with  ;  even 
Aaron  and  his  sister  were  net  exempt  from  guilt ;  for,  being 
jealous  of  their  brother's  authority,  they  were  bold  enough 
to  say,  that  Moyses  was  not  the  only  one  whom  God  had 
spoken  to  ;  that  the  Lord  had  likewise  communicated  him- 
self to  them  ;  and,  to  palliate  their  conduct  against  the  holy 
man,  they  objected  as  a  crime  the  marriage  he  had  contract- 
ed with  a  Madianite,  the  daughter  of  Jetro.  Moyses,  on  that 
trying  occasion,  behaved  with  his  usual  meekness,  and  said 
nothing.  Almighty  God  undertook  the  defence  of  his  ser- 
vant, and,  by  a  visible  miracle,  made  the  two  murmurers 
sensible  of  their  sin.  Aaron  acknowledged  his  fault,  and  es- 
caped punishment :  Mary  was  struck  with  a  sudden  leprosy, 
which  covered  her  from  head  to  foot.  This  is  the  Mary 
who  had  formerly  concurred  in  saving  her  little  brother  from 
the  Nile.  Moyses  interceded  to  God  for  her  pardon,  and 
received  for  answer,  that  she  should  be  separated  from  the 
people,  and  perform  a  seven  days'  penance  in  a  state  of  ex- 
communication from  the  camp. 

The  minds  of  the  people  were  still  very  far  from  being 
quieted  ;  the  spirit  of  sedition  spread  amongst  them,  and  be- 
came almost  general.  The  camp  was  removed  from  the 
desert  of  Sinai  to  Pharan.  From  thence,  by  the  command 
of  God,  Moyses  sent  twelve  spies,  one  out  of  every  tribe,  to 
reconnoitre  the  land  of  Chanaan,  which  was  at  no  great  dis- 
tance. The  messengers,  at  their  return,  gave  a  most  flatter- 
ing account  of  the  beauty  and  fertility  of  the  land  they  had 
seen,  and,  as  a  proof,  produced  a  huge  bunch  of  grapes,  and 
other  rich  fruits  thereof:  but,  at  the  same  time,  they  gave  so 
frightful  an  account  of  its  inhabitants  and  fortified  towns,  that 
the  hearts  of  the  hearers  were  struck  with  a  sudden  panic, 
which  filled  the  camp  with  tumult  and  confusion.  The  peo- 
ple mutinied  against  their  leaders  ;  they  declared  they  would 
sooner  die  in  the  desert,  than  follow  Moyses  any  farther,  and 
began  to  deliberate  upon  the  choice  they  should  make  of 
some  other  chief  to  conduct  them  back  to  Egypt.  Their 
hopes  of  the  promised  land,  which  had  hitherto  encouraged 
them,  seemed  to  be  no  more ;  and  th(»  |>ower  of  God,  which 
had   so  miraculously   preserved  them,  was  entirely   forgot. 


102  HISTORY  OF  THE  [ageiv. 

Moyses  and  Aaron  had  no  resource  but  in  the  Lord :  they 
were  under  the  greatest  apprehensions  for  their  people ; 
they  dreaded  the  consequences  of  God's  wrath,  which  they 
expected  every  hour  to  see  fall  upon  a  rebellious  raee,  and, 
therefore,  prayed  most  earnestly  to  avert  the  stroke.  ^In  the 
mean  time,  Josue  and  Caleb,  two  of  the  twelve  spies,  exert- 
ed their  utmost  endeavours  to  quiet  the  people,  and  to  con- 
vince them  of  the  unreasonableness  of  their  fears.  They 
went  from  tribe  to  tribe,  and  assured  them,  that,  under  the 
protection  of  a  God,  who  had  shown  himself  always  ready  to 
support  them,  they  had  nothing  to  apprehend,  and  that  no 
enemy,  however  formidable  in  appearance,  would  be  able  to 
stand  against  them.  The  people  answered  them  with  loud 
clamours  of  indignation,  being  seemingly  determined  to  stone 
them  to  death,  when  God  himself  suddenly  interposed,  and 
over  the  roof  of  the  tabernacle  his  glory  appeared  visible  to 
all  the  children  of  Israel.  Go,  tell  the  incredulous  people, 
said  the  Lord  to  his  faithful  servant  Moyses,  that  I  have  heard 
their  clamours ;  that  I  will  treat  them  as  they  desire ;  that 
they  shall  die  in  the  desert ;  that,  of  them  all,  who  have  attain- 
ed the  twentieth  year  of  their  age,  not  one,  except  Josue  and 
Caleb,  shall  ever  reach  the  land,  which  so  displeases  them  ; 
that,  for  full  forty  years,  they  shall  wander  up  and  down  the 
wilderness,  and  there  die,  before  their  children  shall  be  per- 
mitted to  enter  into  the  promised  land.  The  people  were 
moved  at  this  declaration;  they  wept  and  promised  obedience. 
The  ten  seditious  spies,  who  had  been  the  first  instigators  of 
that  popular  tumult,  were  struck  suddenly  dead  before  the 
Lord  ;  and  Moyses,  the  next  day,  marched  the  people  back 
toward  the  Red  Sea. 

From  this  conduct  of  the  Hebrew  people,  we  see  how 
shameful  and  how  dangerous  a  thing  it  is  to  let  ourselves  be 
dejected  at  difficulties  which  are  either  imagined,  or  magnifi- 
ed by  fear.  Difficulties  will  unavoidably  occur  in  the  way 
of  virtue  ;  let  them  not  startle  us  ;  let  us  only  strive,  and,  by 
the  divine  aid,  we  shall  happily  surmount  them.  There  is 
no  entering  into  the  land  of  promise,  but  by  conquering  the 
enemies  that  stand  in  our  way.  So  far  from  being  disheart- 
ened at  the  sight  of  hardships,  we  ought  rather  to  rely  more 
confidently  upon  God,  who  promises  never  to  abandon  those, 
that  put  their  trust  in  him.  In  the  law  of  grace,  Jesus  Christ 
promises  his  kingdom  to  those  only,  who,  with  pious  violence, 
shall  strive  to  gain  it.  Not  to  strive,  is  to  give  up  the  crown  ; 
the  crown  is  not  to  be  won,  but  by  vigorous  contest,  and  the 


AGE  IV.]  HOLY  BIBLE.  103 

contest  is  not  above  our  strength.  Aided  by  the  grace  of 
God,  we  not  only  can  surmount  every  difficulty  we  meet  with, 
but  we  also  add  a  new  lustre  to  our  crown,  by  every  eflfort 
we  make  to  gain  it. 

A.  M.  2514.]       Core^  Dathan^  and  Ahiron,       [A.  C.  1486. 

Num.  16. 

The  disturbance,  caused  by  the  ten  spies,  was  soon  after 
followed  by  another,  of  a  much  more  pernicious  tendency,  as 
it  was  formed  by  some  of  the  leading  men  in  the  council,  and 
aimed  at  nothing  less  than  anarchy  and  schism.  Core,  the 
great  grandson  of  Levi,  Dathan  and  Abiron,  of  the  tribe  of 
Ruben,  with  two  hundred  and  fifty  more  chiefs  of  the  Is- 
raelites, rose  in  rebellion  against  Moyses  and  Aaron.  Being 
misled  by  the  passions  of  jealousy  and  ambition,  they  claimed 
a  share  of  the  supreme  power,  which  they  were  determined 
to  wrest  out  of  the  hands  of  the  two  brothers.  They  made 
no  secret  of  their  design  ;  they  publicly  avowed  it,  and,  be- 
fore an  assembly  of  the  people,  began  to  call  Moyses  and 
Aaron  to  an  account,  as  if  they  had  usurped  to  themselves 
an  authority,  which  was  injurious  to  the  rights  of  the  holy 
people  of  God.  Astonished  at  their  boldness,  Moyses  fell 
prostrate  upon  the  ground,  and  implored  the  divine  protec- 
tion ;  then,  rising  up,  he  addressed  himself  to  the  multitude 
in  general,  and  told  them,  that,  on  the  morrow,  it  should  visi- 
bly appear,  whom  the  Lord  had  chosen.  To  Core,  and  his 
Levitical  adherents,  he  spoke  more  particularly,  and  re- 
proached them  for  their  audacious  ambition.  Hear,  ye  sons 
of  Levi,  said  he ;  does  it  seem  to  you  but  a  trivial  honour 
that  the  God  of  Israel  has  done  you,  in  selecting  your  tribe 
from  the  rest  to  serve  him  in  the  ministry  of  his  holy  taber- 
nacle ?  Must  you,  therefore,  assume  to  yourselves  the  priest- 
hood too  ?  If  Aaron  has  been  preferred,  was  it  not  by  the 
Lord's  command  that  he  has  been  anointed  ?  and  why  do  you 
murmur  against  him  ?  Let  each  one  take  his  censer  in  his 
hand,  and  come  thou.  Core,  with  all  thy  associates  with  thcc, 
before  the  tabernacle  to-morrow  morning,  and  tlio  Lord  him- 
self shall  show  whom  he  has  chosen.  They  accordingly  ap- 
peared, Aaron  on  one  side,  and  Core,  with  iiis  adherents,  on 
the  other.  At  that  moment  also  appeared  the  Go<l  of  ma- 
jesty in  full  glory,  and  commanded  his  faithful  servants  to 
separate  the  schismatics  from  the  rest  of  the  people.  It  was 
done :  Core,  Dathan,  and  Abiron,  with  their  wives  and  chil- 


104  HISTORY  OF  THE  [age  iv. 

dren,  stood  at  the  entrance  of  their  own  pavilions  apart. 
Moyses  then  called  the  Israelites  to  witness,  that  he  had  in 
all  things  acted  under  the  special  direction  of  almighty  God, 
and  that  his  very  enemies,  by  being  swallowed  up  alive  in 
the  earth,  should  be  his  vouchers  for  the  truth.  Scarce  had 
he  finished  speaking,  when  the  earth  opened,  and  swallowed 
up  the  three  factious  leaders,  with  their  tents,  and  all  their 
substance.  They  descended  alive  into  hell,  says  the  sacred 
text ;  their  bodies  were  inwrapped  within  the  bowels  of  the 
earth,  and  they  miserably  perished  from  amongst  the  people. 
Their  doleful  cries  terrified  those  that  were  standing  round, 
and  made  them  fly  for  fear  of  being  swallowed  up  in  like 
manner.  Fire,  at  the  same  time,  came  forth  from  the  Lord, 
and  destroyed  the  two  hundred  and  fifty  men  that  had  pre- 
sumed to  offer  incense  :  upon  which  almighty  God  thus 
spoke  to  Moyses :  Tell  Eleazar,  the  son  of  Aaron,  the  priest, 
to  take  the  censers  out  of  the  fire,  because  they  are  sanctifi- 
ed by  the  incense  which  hath  been  offered  in  them  to  the 
Lord  ;  let  him  beat  them  into  plates,  and  fasten  them  to  the 
altar,  that  they  may  there  remain  as  a  lasting  monument  to 
the  children  of  Israel ;  lest  some  other  stranger,  who  is  not  of 
the  seed  of  Aaron,  may  hereafter  presume,  like  Core,  to  exer- 
cise the  functions  of  the  priesthood.  This  exemplary  punish- 
ment, one  would  think,  ought  to  have  awed  the  people  into 
a  sense  of  their  duty  ;  but  so  hardened  were  they  grown, 
that,  on  the  very  next  day,  they  accused  Moyses  and  Aaron 
as  guilty  of  the  death  of  their  fellow-citizens.  God  was 
grievously  offended  at  their  perverseness,  and  threatened  to 
destroy  them  all  by  fire.  Kindled  by  the  breath  of  his  divine 
anger,  the  fire  began  to  rage  amongst  them :  Moyses  hasten- 
ed to  the  tabernacle,  and,  in  fervent  prayer,  strove  to  obtain 
their  pardon.  Fourteen  thousand  seven  hundred  of  the  com- 
mon people  had  already  fallen  victims  to  the  spreading  flames, 
when  he  bade  Aaron  fill  his  censer  with  burning  coals  from 
the  altar,  and  offer  incense  to  the  Lord.  Aaron  immediately 
w^ent,  and,  placing  himself  before  the  flames,  between  the 
living  and  the  dead,  offered  up  his  prayers  with  the  smoking 
frankincense.  The  flames  that  instant  ceased,  and  God  was 
pacified. 

To  prove  the  divine  appointment  of  Aaron  and  his  sons  to 
the  priesthood  still  more  decisively,  God  commanded  Moyses 
to  take  twelve  rods,  besides  that  of  Aaron,  and  to  write  upon 
each  rod  the  name  of  the  leader  of  each  tribe,  and  to  lay  them 
in  the  tabernacle,  before  the  ark,  where  the  rod  of  that  chief 


AGE  IV.]  HOLY  BIBLE.  105 

should  blossom,  whom  he  had  chosen  for  the  priesthood. 
Moyses  communicated  these  orders  to  the  people,  and  re- 
ceived a  rod  from  the  chief  of  each  tribe,  twelve  in  number, 
besides  Aaron's  for  the  tribe  of  Levi,  which  he  marked,  and 
carried  into  the  tabernacle,  where  he  left  them  all  night. 
Upon  his  entering  the  tabernacle  next  morning,  he  found  the 
rod  of  Aaron  not  only  teeming  with  buds  and  blossoms,  but 
also  shining  with  leaves  and  fruit.  The  other  twelve  rods 
were  as  dry  as  when  they  were  first  put  in.  Moyses  brought 
them  forth  to  public  view ;  the  fact  was  evident ;  Aaron's 
priesthood  and  prerogative  were  established  beyond  the  pos- 
sibility of  a  doubt.  The  rod  was  carried  back  and  deposited 
in  the  tabernacle,  as  a  mark  for  the  rebellious  Israehtes  to 
put  a  stop  to  their  complaints. 

So  miraculous  an  interposition  of  the  divine  power,  in  sup- 
port of  the  priesthood,  most  undoubtedly  shows  its  origin, 
and  stamps  a  sanctity  upon  its  character.  The  honour  of 
being,  by  divine  appointment,  selected  from  among  men,  to 
be  employed  in  those  things  which  immediately  concern  the 
worship  of  God,  and  to  officiate  at  his  altar,  more  especially 
in  the  law  of  grace,  is  so  sacred,  that  none  should  dare  to 
meddle,  none  thrust  themselves  in,  who  are  not  appointed. 
The  dreadful  punishment  inflicted  upon  Core,  Dathan,  and 
Abiron,  for  having  taken  the  censer  into  their  hands,  and 
attempted  the  exercise  of  a  function  that  did  not  belong  to 
them,  is  a  warning  for  all  to  be  upon  their  guard,  how  they 
trespass  upon  the  rights,  or  disrespect  the  sanctity,  of  God's 
altar. 

A.  M.  2552.]     The  brazen  Serpent.  Num.  21.    [A.  C.  1448. 

Notwithstanding  the  stupendous  miracles  which  God 
had  wrought  for  the  encouragement  of  Iiis  people  in  their 
duty,  and  notwithstanding  the  severe  instances  he  had  given 
of  his  anger  to  deter  them  from  sm,  the  Israelites  remained 
still  as  stubborn,  still  as  perverse,  as  ever.  Neither  promises 
nor  threats,  neither  favours  nor  punishments,  seem  to  have  iiad 
any  effect  upon  their  hardened  hearts.  Tired  with  their  lone 
and  tedious  journeys  in  the  desert,  they  grew  impatient  of 
subordination;  they  conspired  against  their  leaders;  they 
pubhcly  arraigned  their  conduct,  and  threw  out  complaints 
against  God  himself:  they  complained,  as  they  had  often  done 
before,  for  having  boon  forced  out  of  Kgjpt :  Why  were  wti 
not  permitted  to  remain  there  ^  said  they.      Why  have  wo 

O 


106  HISTORY  OF  THE  [age  iv. 

been  dragged  out  to  die  in  this  barren  wilderness  ?  We  have 
not  bread  to  eat ;  we  are  often  perishing  for  want  of  water 
to  drink ;  our  stomachs  turn  at  the  very  sight  of  this  insipid 
manna.  Such  complaints  deservedly  drew  upon  them  the 
severest  punishments.  God  sent  amongst  them  a  number  of 
venomous  serpents,  whose  bite  caused  a  burning  pain,  like 
that  of  fire.  Numbers  of  the  people  died :  the  survivors 
were  terrified  by  the  sufferings  and  groans  of  their  dying 
brethren,  and  became  sensible  of  their  offence.  Their  mur- 
murs were  changed  into  sighs,  and  their  clamours  into  acts 
of  supplication.  They  went,  like  humble  supplicants,  to 
Moyses,  confessed  their  crime,  and,  with  all  the  show  of  re- 
pentance, besought  him  to  give  them  relief.  Moved  by  the 
tears  of  a  suffering  people  in  distress,  Moyses  undertook  to 
intercede  for  them,  and,  by  his  prayers,  obtained  their  par- 
don. As  a  token  of  their  faith,  God  commanded  him  to  set 
up  the  brazen  figure  of  a  serpent,  so  that  the  people  might 
see  it,  and,  by  looking  at  it,  be  healed  of  the  bites  they  re- 
ceived. The  mortality  ceased,  and  the  people  were  merci- 
fully freed  from  an  evil,  which,  by  their  sinful  murmurs,  they 
had  drawn  upon  themselves. 

The  holy  fathers  point  out  the  spirit  of  murmuring  and  dis- 
contentedness,  as  one  of  the  most  dangerous  temptations  that 
can  happen  even  to  the  most  perfect.  If  not  roused  by  faith, 
and  strengthened  by  hope,  weak  nature  is  frequently  inclined 
to  complain  in  time  of  trial.  Such  complaints  arise  from  a 
dejection  of  mind,  and  secret  diffidence  in  God,  with  which 
the  infernal  serpent  stings  and  poisons  our  souls.  Jesus 
Christ  upon  the  cross,  prefigured  by  the  brazen  serpent  in  the 
desert,  is  the  object  we  then  must  turn  to  ;  on  him,  who  is 
the  true  restorer  of  our  health,  we  must  fix  our  eyes.  Jesus 
Christ,  in  the  agonies  of  death,  stretched  out  in  pain,  and 
nailed  to  a  cross,  uttered  no  complaint ;  his  sufferings  were 
extreme  ;  he  suffered  not  for  himself,  but  for  us.  Shall  we 
then  refuse  to  suffer  for  him  ?  or  shall  we  dare  to  murmur 
at  the  sufferings  we  meet  with  in  his  service  ?  Suffer  what 
we  will,  our  sufferings  are  but  light  in  comparison  of  his ;  they 
are  not  equal  to  what  our  sins  deserve.  Sufferings  borne 
with  patience  satisfy  for  sin,  and  add  new  gems  to  the  crown 
of  glory,  which  God  has  prepared  for  those,  who  persevere 
to  the  end  in  his  service. 


AGE  IV.]  HOLY  BIBLE.  107 

A.  M.  2553.]        Balaam  the  Soothsayer.        [A.  C.  1447. 
Num.  22. 

The  Israelites  were  drawing  towards  the  borders  of  the 
promised  land  ;  they  had  passed  the  wilderness  and  entered 
into  the  inhabited  country,  that  lies  stretched  along  the  east- 
ern bank  of  the  River  Jordan.  They  had  sent  deputies  to 
Sehon,  king  of  the  Amorrhites,  for  leave  to  march  peaceably 
through  his  territories.  Sehon  put  himself  at  the  head  of  his 
army,  to  oppose  their  passage,  and  the  king  of  Basan  follow- 
ed his  example.  Encouraged  by  a  promise  of  victory  from 
God,  the  Israelites  attacked,  defeated,  and  slew  the  two 
kings,  with  their  people,  and  possessed  themselves  of  the 
whole  country  ;  then  marched  on  with  the  hopes  of  new  con- 
quests, and  encamped  in  the  plains  of  M oab,  opposite  to  Jeri- 
cho. Balac,  king  of  the  Moabites,  seeing  what  had  happen- 
ed to  Og  and  Sehon,  sent  for  Balaam,  a  false  and  famous 
prophet  of  the  country,  to  come  and  lay  his  curse  upon  an 
enemy,  whom  no  human  power  seemed  strong  enough  to 
resist.  Balaam  told  the  king's  messengers,  that  he  could 
give  them  no  answer  before  morning :  in  the  night  he  was 
forewarned  from  heaven  not  to  curse  a  people  whom  God 
had  blessed,  and,  therefore,  bade  the  messengers  return  to 
Balac  as  they  came.  Balac  would  not  be  refused  ;  he  sent 
a  more  solemn  deputation  of  his  nobles,  with  larger  presents, 
to  Balaam.  The  old  wizard  began  to  stagger  in  his  resolu- 
tion :  the  honour  of  being  thus  courted  by  the  king,  flattered 
his  vanity  :  the  presents  were  tempting ;  he  viewed  them 
with  a  covetous  eye,  and,  as  if  God,  like  him,  had  been  ca- 
pable of  being  bribed  into  other  sentiments  by  force  of  gold, 
he  consulted  him  again.  God,  in  punishment  of  his  impiety 
and  avarice,  abandoned  him  to  the  secret  desires  of  his  own 
corrupt  heart,  and  bade  him  go  with  the  messengers  to  Balac. 
Balaam  rose  betimes  next  morning,  saddled  his  ass,  and  ac- 
companied the  king's  servants.  As  he  was  lK>ing  on,  the  ass 
suddenly  turned  aside  to  avoid  an  angel,  that  stood  in  the 
way,  with  a  drawn  sword,  and  ran  out  into  the  field.  Balaam, 
not  knowing  what  the  beast  had  started  at,  for  he  did  not 
sec  the  angel,  gave  her  hard  blows,  to  bring  her  back  into  the 
road.  The  angel  then  placed  himself  in  a  narrt)W  pass,  be- 
tween two  dead  walls,  where,  to  avoid  him,  the  ass  thrust 
herself  close  on  one  side,  and  hurt  the  rider's  foot  against  the 
wall,  for  which  she  was  cruelly  beaten  a  second  time.  She 
after  that  saw  the  same  angel  standing  in  a  place,  whore  it 


108  HISTORY  OF  THE  [age  iv. 

was  impossible  to  pass  him  :  she  fell  with  fright  under  the 
feet  of  the  rider,  who,  in  a  transport  of  anger,  beat  her  sides 
more  vehemently  with  his  staiF.  Then,  by  a  singular  mira- 
cle of  the  kind,  did  God  open  the  mouth  of  the  dumb  animal, 
to  complain  of  the  cruel  treatment.  Balaam's  eyes  were 
opened,  and,  seeing  the  angel  with  a  drawn  sword,  ready  to 
kill  him,  he  threw  himself  upon  the  ground,  confessed  his  fault, 
and  offered  to  return  home,  if  such  was  the  angePs  will. 
The  angel  told  him  he  might  go  on,  but  to  take  care  how  he 
uttered  any  thing  contrary  to  his  orders.  Balac,  being 
informed  of  Balaam's  approach,  went  forth  to  meet  and  con- 
duct him  to  the  high  places  of  Baal.  Seven  altars  were 
erected,  and  the  victims  slain.  Balaam  told  the  king  that  he 
could  speak  no  otherwise  than  as  God  commanded  him ;  and, 
in  spite  of  all  the  king  could  say  or  promise  him,  he  persisted 
in  declaring  he  could  pronounce  nothing  but  ]3lessings  and 
happy  tidings  for  Israel.  The  fear,  however,  of  losing  the 
king's  bounty,  induced  him  to  advise  a  measure,  which  he 
thought  would  defeat  the  blessings  he  had  pronounced.  His 
advice  was,  to  make  the  Israelites  acquainted  with  the  women 
ofMadian,  not  doubting  but,  by  forming  a  connexion  with 
them,  they  would  adore  their  idols,  and  so  forfeit  the  favour 
and  protection  of  the  God  of  Abraham.  This  advice  was 
followed,  and  attended  with  the  worst  of  consequences :  for 
the  idolatrous  women  of  Madian,  having  gained  the  affections 
of  the  carnal  Jews,  seduced  them  from  their  duty  into  the 
most  criminal  engagements.  Moyses  wept  to  see  the  Israel- 
ites abandon  themselves  to  the  superstitious  rites  of  Beelphe- 
gor,  used  his  strenuous  endeavours  to  reclaim  them,  and,  by 
the  command  of  God,  punished  many  of  the  offenders  with 
death.  Phinees,  the  zealous  grandson  of  Aaron,  distinguish- 
ed himself  on  that  occasion  ;  and,  by  one  vigorous  stroke,  put 
a  stop  to  an  evil,  which  seemed  to  threaten  ruin  to  God's 
chosen  people. 

Thus,  by  the  zealous  efforts  of  one  true  Levite,  says  saint 
Ambrose,  the  children  of  Israel  were  saved  from  the  preci- 
pice, which  the  avarice  of  a  false  prophet  had  prepared  for 
them  :  the  artifice  of  the  one  was  defeated  by  the  piety  of 
the  other.  Happy  are  the  people,  when  under  such  guides 
as  have  the  prudence  to  direct,  and  the  zeal  to  defend  them 
against  the  criminal  attempts  of  those,  who  are  sold  to  seek 
or  advise  their  ruin. 


AGE  iv.J  HOLY  BIBLE.  lOU 

A..  M.  2553.]     Death  of  Moyses.  Deut.  34.      [A.  C.  1447. 

The  Moabites  having  debauched  the  children  of  Israel 
Irom  their  duty,  God  commanded  Moyses  to  revenge  himself 
upon  them.  In  obedience  to  the  order,  Moyses  chose  out 
twelve  thousand  of  the  most  valiant  of  his  people,  and  put 
them  under  the  command  of  Phinees ;  hoping  that  the  zeal, 
which  he  had  lately  shown  in  the  cause  of  God,  would  draw 
down  a  blessing  upon  his  arms.  Nor  did  his  hope  deceive 
him.  The  twelve  thousand  Israelites  fell  upon  the  united 
forces  of  Moab,  and  cut  them  to  pieces  :  all  the  chief  men  of 
the  country,  and  the  wicked  Balaam  amongst  them,  were, 
without  mercy,  put  to  the  sword,  their  country  plundered, 
and  their  cities  burned  to  the  ground.  The  conquerors  re- 
turned with  a  very  rich  booty,  driving  the  women,  and  vast 
herds  of  cattle,  before  them  into  the  camp.  Moyses  went 
out  to  meet  them,  and  expressed  great  dissatisfaction  with 
the  officers  for  having  spared  the  women,  who  had  been  the 
chief  agents  in  perverting  the  Israelites.  He,  therefore, 
gave  strict  orders  to  have  them  all  executed,  as  guilty  of 
death,  excepting  the  virgins,  who  had  not  shared  in  the  guilt  : 
these  amounted  to  the  number  of  thirty-two  thousand,  and, 
with  the  rest  of  the  spoils,  after  a  certain  part  had  been  set 
aside  for  the  Lord,  were  distributed  amongst  the  people. 
This  being  done,  Moyses  allotted  the  conquered  lands  to  the 
tribes  of  Ruben  and  Gad,  and  to  one  half  of  the  tribe  of  Ma- 
nasse,  upon  condition  that  they  helped  their  brethren  to  sub- 
due the  country  that  lay  on  the  other  side  of  the  Jordan. 

As  mention  of  the  twelve  tribes  is  often  made,  and  as  the 
land  of  promise  was  to  be  parcelled  out  amongst  them  under 
that  title,  we  may  observe,  once  for  all,  that  the  tribes  take 
their  names  from  the  twelve  sons  of  Jacob,  viz.  Ruben,  vSi- 
iiieon,  Levi,  Juda,  Dan,  Nephthali,  Gad,  Aser,  Issachar,  Za- 
bulon,  Joseph,  Benjamin.  Ruben,  by  the  crime  of  incest, 
having  forfeited  his  right  of  primogeniture,  the  privileges  an- 
nexed to  it  were  divided  amongst  his  brethren  :  those  privi- 
leges were  the  priesthood,  the  sceptre,  and  a  double  |)ortion 
ol  his  family  estate.  The  first  was  given  to  Levi,  the  second 
to  Judu,  and  the  third  to  Joseph,  whose  two  sons,  Ephraini 
and  Manasse,  were  by  Jacob  reputed  as  liis  own  :  hence  each 
of  tliem  has  his  share  amongst  the  twelve  divisions  of  the 
promised  land ;  and  the  tribe  of  Levi,  which  was  to  live  dis- 
persed amongst  the  other  twelve,  and  to  receive  the  tithes 
of  all  their  lands,  shared  no  particular  part  of  the  soil. 
10 


110  HISTORY  OF  THE  [age  iv 

Moyses,  having  brought  the  Israelites  as  far  as  the  River 
Jordan,  which  he  knew  he  was  not  to  pass,  sent  for  Josue, 
and,  in  the  presence  of  the  people,  invested  him  with  the 
civil  power  of  governing  the  people  in  his  stead  from  that 
day  :  for  the  sacerdotal  power,  by  God's  command,  had  been 
already  given  to  Eleazar,  the  son  and  successor  of  Aaron,  a 
little  before  his  death,  on  the  Mount  of  Hor.  The  holy  law- 
giver, knowing  his  end  to  be  near  at  hand,  repeatedly  ex- 
horted Josue  to  execute  the  trust  reposed  in  him,  with  all  the 
zeal  and  magnanimity  he  was  capable  of :  he  told  him  that 
the  task  he  had  upon  his  hands  was  nothing  less  than  the 
conquest  of  the  promised  land,  and  an  equitable  distribution 
of  the  same  amongst  the  people ;  he  recapitulated  all  that 
had  passed  from  the  time  they  had  left  Egypt  to  the  present 
day ;  the  unwearied  pains  he  had  taken  to  conduct  them  thus 
far ;  the  prodigies  God  had  wrought,  for  forty  years  together, 
in  their  favour ;  the  precepts  he  had  given  them,  and  the  pro- 
mises he  had  made  them,  upon  condition  that  they  remained 
faithful  in  his  love  and  service.  After  this,  God  commanded 
him  to  go  up  to  the  top  of  Mount  Nebo,  from  whence  there 
was  an  extensive  view^  of  the  land  of  promise.  He  blessed 
God  at  the  sight,  and  humbly  submitted  to  the  divine  will, 
which  did  not  permit  him  to  set  his  foot  thereon  :  he  there 
gave  his  last  blessing  to  the  tribes  of  Israel,  and  slept  with 
his  forefathers,  having  completed  the  hundred  and  twentieth 
year  of  his  age.  The  people  mourned  for  him  in  the  plains 
of  Moab  thirty  days :  he  was  buried  in  the  valley  over 
against  Phogor ;  but  the  spot  of  his  sepulchre  no  one  knows 
to  the  present  day. 

Thus,  in  the  sight,  and  on  the  very  borders,  of  the  promis- 
ed land,  for  which  he  had  undergone  so  many  dangers,  had 
borne  so  many  labours,  and  had  been  privileged  with  the  gift 
of  working  so  many  miracles,  died  the  holy  prophet,  the  great 
lawgiver  and  deliverer  of  the  Hebrew  people.  Equally  ad- 
mirable for  his  meekness  as  for  his  fortitude  of  mind,  he  unit- 
ed a  fatherly  tenderness  for  his  people  with  an  inflexible 
fidelity  to  God.  By  divine  inspiration,  he  wrote  the  five 
first  books  of  the  holy  Bible,  which  he  gave  to  the  Levites, 
to  be  carefully  deposited  in  the  tabernacle,  by  the  side  of  the 
ark.  The  circumstances  of  his  death,  as  to  time  and  place, 
seem  to  have  been  intended  by  almighty  God,  not  for  the 
trial  only,  but  for  the  perfection,  of  his  servant's  virtue.  How- 
ever desirous  he  might  naturally  be  of  entering  into  the  land 
of  Chanaan, — a  land  so  often  promised  to  Abraham,  to  Isaar, 


AGE  IV.]  HOLY  BIBLE.  Ill 

and  to  Jacob,  a  land  so  fertile  and  so  teeming  with  delights, — 
yet  he  knew  it  to  be  no  more  than  the  figure  of  a  more  de- 
lightful and  more  permanent  inheritance.  It  is  by  weaning 
our  affections  from  the  earth,  as  Moyses  did  ;  it  is  by  dying, 
like  him,  to  our  earthly  desires  ;  it  is,  in  fine,  by  a  perfect  re- 
signation to  the  will  of  God,  through  the  various  trials  and 
afflictions  of  life,  that  we  must  open  to  ourselves  a  passage 
into  that  heavenly  kingdom,  which  God  has  promised  to  those 
who  love  him,  and  keep  his  commandments. 

A.  M.  2553.]  Passage  of  the  Jordan,  Josue  3.  [A.  C.  1447. 

Upon  Moyses's  demise,  Josue  was  acknowledged  his  suc- 
cessor in  the  supreme  temporal  command,  and  in  that  capacity 
received  the  promise  of  fidelity  from  the  body  of  the  people. 
He  was  a  man  of  consummate  wisdom,  and  qualified  with 
every  other  virtue,  for  the  high  station  he  was  called  to. 
The  Israelites,  under  his  command,  lay  encamped  upon  the 
bank  of  the  River  Jordan,  which  God  commanded  them  to 
pass.  Three  days  were  employed  in  making  the  necessary 
dispositions:  every  thing  being  ready,  Josue  ordered  the 
heralds  to  give  public  notice  through  the  camp,  that,  as  soon 
as  they  should  see  the  priests  begin  to  move  forward  with 
the  ark  of  the  covenant,  they  should  all  rise  and  follow  at 
the  distance  of  two  thousand  cubits.  The  priests,  who  car- 
ried the  ark  upon  their  shoulders,  set  forward  at  the  signal 
given,  and  advanced  to  the  edge  of  the  Jordan.  Their  feet  no 
sooner  touched  the  stream,  than  the  river  stopped  its  course ; 
the  waters  below  ran  off,  as  usual,  into  the  Dead  Sea,  while 
those  above  were  collected  in  a  heap  as  they  flowed  down 
from  their  source,  and  stood  like  a  high  swelling  mountain  in 
one  place.  A  dry  and  open  passage  was  thereby  left  across 
the  bed  of  the  river :  the  priests  advanced  with  the  ark  as  far 
as  the  middle  of  the  channel,  and  there  halted  till  the  whole 
host  of  Israel  had  reached  the  opposite  bank,  near  the  town 
of  Jericho.  When  they  were  over,  Josue,  by  the  express 
command  of  God,  ordered  twelve  chosen  men,  one  out  of  every 
tribe,  to  fetch  twelve  large  stones  from  the  spot  where  the 
priests  were  still  standing  with  the  ark,  and  to  erect,  in  the 
place  where  they  were  to  encamp  that  night,  a  standing 
monument  of  their  gratitude  to  God  for  so  miraculous  an 
event.  He  also  ordered  them  to  carry  twelve  other  stones 
from  the  bank,  and  to  pile  them  up,  after  the  same  manner,  in 
the  michlle  of  the  dry  channel ;    which  beMiij  done,  he  com- 


112  HISTORY  OF  THE  [age  iv. 

manded  the  priests  to  come  forward  with  the  ark.  The 
priests  were  no  sooner  come  up,  and  began  to  tread  upon  the 
dry  ground,  than  the  waters  of  Jordan  returned  into  their 
channel,  and  flowed  as  they  were  wont  before.  Thus,  under 
the  divine  influence,  did  Josue  begin  to  display  his  talents, 
and  to  signalize  his  name  at  the  head  of  the  Israelites. 

In  this  miraculous  passage  of  the  Jordan,  God  has  been 
pleased  to  signify  to  us  the  more  spiritual  wonders  he  has  to 
work  in  after  ages,  when,  through  the  waters  of  baptism,  he 
leads  his  children  of  adoption  into  the  true  land  of  promise, 
which  is  his  Church.  For  the  passage  of  the  Jordan  is  a 
figure  of  baptism,  by  the  grace  of  which  the  new-born  Chris- 
tian passes  from  the  slavery  of  sin  into  a  state  of  freedom 
peculiar  to  the  chosen  sons  of  God.  Happy  is  the  man,  who^ 
being  faithful  to  the  grace  which  he  then  received,  has  the 
will  to  check  the  torrent  of  his  corrupt  inclinations,  and  turns 
the  flow  of  his  affections  towards  God,  the  source  of  virtue 
and  real  happiness. 

A.  M.  2553.]     Taking  of  Jericho.  Josue  6.     [A.  C.  1447. 

The  Hebrew  people  were  now  entered  into  the  country, 
which  almighty  God  had  so  often  and  so  solemnly  promised 
to  their  forefathers.  The  first  town  that  stood  in  their  way 
was  Jericho,  whither  Josue  had  already  sent  two  spies  to  re- 
connoitre the  place.  The  prince  of  Jericho  had  been  inform- 
ed not  only  of  their  arrival,  but  of  the  very  house,  in  which 
they  lodged,  and  sent  to  have  them  seized.  Rahab,  their 
hostess,  concealed  them  upon  the  roof  of  her  house  till  the 
king's  messengers  were  gone,  and  then  let  them  down  the 
wall  by  a  cord.  These  spies,  very  different  from  those  who 
had  been  sent  by  Moyses  forty  years  before,  far  from  being 
disheartened  at  the  sight  of  a  fortification,  encouraged  their 
countrymen  to  march  boldly  on,  assuring  them,  that,  from  the 
observations  they  had  made,  the  town  would  quickly  fall  an 
easy  conquest  to  them.  For,  at  the  approach  of  a  people,  of 
whom  such  prodigies  had  been  related,  the  townsmen  were 
thrown  into  so  great  a  consternation,  that  they  had  no  hope  of 
safety  left,  but  in  the  strength  of  their  walls  and  ramparts. 
And  what  is  the  strength  of  walls  and  ramparts  against  the 
arm  of  the  Almighty  ?  Josue,  in  the  name  of  God,  gave  or- 
ders for  his  people  to  make  a  general  procession  round  the 
walls  of  Jericho  for  seven  days  together,  and,  on  the  seventh 
day,  to  go  seven  times  round ;   the  troops  under  arras  to 


AGE  IV.]  HOLY  BIBLE.  113 

maich  in  the  first  place,  the  ark  to  go  next,  supported  by 
priests,  and  immediately  preceded  by  seven  other  priests, 
sounding  their  trumpets  of  jubilee  as  they  went  along ;  and, 
lastly,  the  rest  of  the  people  to  close  the  rear,  with  sound 
of  trumpet.  These  orders  were  punctually  executed.  On 
the  seventh  day,  as  they  were  making  the  seventh  round,  the 
trumpets  sounded,  according  to  God's  order,  and  the  people 
shouted.  The  mingled  shouts  and  clangours  were  still  thun- 
dering in  the  ears  of  the  multitude,  when  the  walls  instantly 
fell  down,  and  opened  the  Israelites  an  entrance  into  the  city. 
Each  one  rushed  forward  over  the  crumbled  ruins,  that  lay 
before  him  ;  they  took  possession  of  the  town,  and,  as  Josue 
had  commanded,  put  all  the  inhabitants  to  the  sword,  except- 
ing Rahab,  who,  for  the  service  she  had  done  the  spies,  was 
saved  from  the  general  massacre.  Josue  had,  moreover,  cau- 
tioned them  not  to  appropriate  to  themselves  any  part  of  the 
spoils,  which  he  had  solemnly  consecrated  to  the  Lord. 

In  this  manner  fell  the  strong  town  of  Jericho ;  at  the 
trumpet's  sound,  her  walls  tumbled  down,  and  the  strong 
bastions,  which  she  fancied  to  be  impregnable,  sunk  at  once 
into  dust.  The  holy  fathers  have  taken  particular  notice  of 
this  miraculous  transaction,  and  they  tell  us,  that  the  flour- 
ishing sound  of  trumpets  represented  the  glorious  preaching 
of  the  gospel.  The  same  sound,  which  inspired  the  Israelites 
with  courage,  filled  their  enemies  with  terror  and  alarms. 
Nothing,  says  saint  Ambrose,  renders  the  people  of  God  so 
formidable  to  their  enemies,  as  his  holy  word  carefully  ex- 
plained, and  deeply  impressed  upon  their  minds.  By  that, 
as  by  the  trumpet's  sound,  they  are  animated  with  a  lively 
sense  of  their  duty  ;  by  that,  they  are  encouraged  to  resist 
the  enemies  of  their  salvation  with  vigour,  and  joyfully  to 
rely  on  God  for  victory.  The  followers  of  Jesus  Christ, 
says  the  same  saint  Ambrose,  become  victorious  against  the 
powers  of  hell,  when  they  devoutly  listen  to  the  truths,  and 
faithfully  follow  the  doctrine  of  the  gospel,  that  is  preached 
to  them  by  the  pastors  of  their  souls.  Then  it  is,  that  they 
are  inspired  with  heavenly  desires ;  that  they  are  confirmed 
in  their  good  purposes,  and  warmed  with  the  joyful  hopes  of 
salvation  ;  then  it  is,  that  they  learn  to  esteem  their  Chris- 
tian profession,  and  to  trample  the  world,  as  anotlier  Jericho, 
with  its  sinful  vanities,  under  foot. 

10  •  P 


114  HISTORY  OF  THE  [age  iv. 

A.  M.  2553.]     Destruction  of  Hai.  Josue  7.     [A.  C.  1447 

The  destruction  of  Jericho  was  followed  by  that  of  Hai,  a 
neighbouring  town  of  no  great  strength,  and  incapable,  as  it 
was  imagined,  of  making  any  resistance.  Josue  let  himself 
be  persuaded,  that  it  was  but  to  harass  his  troops,  to  lead  the 
main  army  against  it,  and  therefore  contented  himself  with  a 
detachment  of  three  thousand  men,  which,  he  thought,  would 
be  sufficient  to  reduce  so  insignificant  a  place.  The  troops 
of  Israel  no  sooner  came  within  sight  of  the  enemy,  than  they 
shamefully  turned  their  backs  and  fled,  and,  in  their  flight, 
lost  six  and  thirty  men.  Alarmed  at  this  unexpected  check 
in  the  very  beginning  of  his  conquests,  Josue  threw  himself 
upon  the  ground,  and,  in  humble  prayer,  began  to  expostu- 
late with  God,  why  he  had  permitted  this  disgrace  to  befall 
his  people.  Israel  has  sinned,  replied  the  Lord  ;  they  have 
stolen ;  they  have  taken  of  the  consecrated  spoils,  and  con- 
cealed them  :  they  cannot  now  stand  before  their  enemies ; 
I  will  be  no  longer  with  them,  till  the  man  be  punished,  who 
is  guilty  of  the  wicked  deed.  Josue,  upon  that,  assembled 
the  people,  and,  having  informed  them  of  the  cause  of  their 
defeat,  publicly  declared  that  the  offence  must  be  expiated 
by  fire.  Without  losing  any  time,  he  applied  the  lots,  to 
discover  who  the  offender  was,  and  found  it  to  be  Achan, 
of  the  family  of  Zare,  of  the  tribe  of  Juda.  Achan,  seeing 
himself  thus  miraculously  discovered,  thought  it  superfluous 
to  dissemble  any  longer ;  he  publicly  owned  himself  guilty, 
and  confessed,  that,  in  the  sacking  of  Jericho,  he  had  been 
tempted  by  a  scarlet  cloak,  a  golden  ruler,  and  two  hundred 
sides  of  silver,  which  he  had  taken  home,  and  secreted  in 
his  tent.  His  tent  was  searched,  and  the  things  were  found 
in  the  very  place  he  had  mentioned.  Josue,  therefore,  or- 
dered the  man  to  be  taken  into  custody,  to  be  led  forth  into 
the  vale  of  Achor,  and  there  stoned  till  he  was  dead.  The 
sentence  was  immediately  executed,  and  all  things  belonging 
to  him  were  committed  to  the  flames.  By  this  public  act 
of  justice,  God  was  again  reconciled  with  his  people,  and 
promised  them  the  conquest  of  Hai.  Josue  sent  five  thou- 
sand men  to  lie  in  ambuscade  beyond  the  tow^n,  while  the 
body  of  the  army  marched  into  the  open  valley,  that  lay  be- 
fore it.  The  townsmen,  being  flushed  with  their  late  suc- 
cess, rushed  eagerly  out  to  attack  them.  The  Israelites, 
with  well-dissembled  fear,  immediately  turned  their  backs. 
The  enemy,  concluding  their  flight  to  be  the  effect  of  real 


AGE  IV.]  HOLY  BIBLE.  115 

fear,  as  it  had  been  before,  pursued  them  to  a  great  distance. 
The  Israelites  having  thus  drawn  them  off  from  the  town, 
Josue,  as  had  been  agreed  upon,  lifted  up  his  shield  against 
the  city,  and  they,  who  were  in  ambuscade,  rising  at  the  sig- 
nal, set  fire  to  the  defenceless  town,  and  then  pushed  on  to 
attack  the  enemy's  rear.  Josue,  discovering  the  success  by 
the  smoke  that  rose  from  the  town,  faced  about  with  his  ar- 
my, and  attacked  also  in  his  turn.  The  Chananeans,  seeing 
themselves  thus  enclosed  between  two  armies,  no  longer 
thought  of  making  any  resistance.  They  were  all  cut  off  to 
a  man,  and  their  city  reduced  to  ashes. 

Saint  Chrysostom,  in  the  reflection  he  makes  upon  the 
misfortune  that  befell  the  Israelites  on  account  of  Achan's 
sin,  expresses  his  concern  for  the  Church-militant,  of  which 
that  people  were  the  figure.  When  he  considers  a  whole 
army  so  severely  chastised  for  the  crime  of  one  soldier,  he  is 
surprised  at  the  unconcern  of  those  who  sport  away  their 
time  in  the  midst  of  sinners.  He  therefore  earnestly  exhorts 
every  Christian  to  shun  the  company  of  notorious  sinners, 
and  to  guard  against  the  contagion  of  vice.  We  never  ought 
to  be  without  fear ;  we  are  never  safe  against  the  infection 
of  others'  faults.  In  the  midst  of  a  corrupt  world,  it  is  no 
small  task  to  preserve  ourselves  from  being  tainted  by  it :  to 
be  innocent,  our  hearts  must  be  equally  unsuUied  as  our 
hands.  Achan  was  not  less  guilty  in  the  sight  of  God  before 
his  crime  was  known,  than  when  discovered  to  the  eyes  of 
men.  It  is  not  the  appearance,  it  is  the  reaUty  of  virtue,  that 
constitutes  the  merit  of  a  Christian  :  the  appearance,  indeed, 
may  impose  on  men,  who  see  only  the  outside ;  the  reality 
alone  is  acceptable  to  God,  who  beholds  the  heart. 

A.M. 2553.]     The  Sun  stamls  stUL   Josue  10.    [A.C.  1447. 

The  name  of  the  Hebrew  people  was  now  known  as  far 
as  Mount  Libanus,  in  the  most  northern  part  of  the  country. 
The  petty  kings  of  Chanaan  grew  alarmed  at  their  ra|)id  pro- 
gress, and  resolved  to  unite  their  forces  together  for  the  com- 
mon safety.  The  inhabitants  of  Gabaon  were  the  only  state 
that  refused  to  join  in  the  confederacy.  These  people  wisely 
foresaw  the  consequence  of  a  war,  tliat  should  be  undertaken 
against  a  nation  so  cherislicd  by  heaven.  Open  force,  they 
perceived,  must  inevitably  end  in  their  own  ruin  :  they  had 
recourse  to  stratagem.  They  sent  deputies  to  Josue  as  from 
a  people  li>  ing  at  a  great  distance,  who  bad  heard  of  his 


116  HISTORY  OF  THE  [age  iv 

achievements,  and  solicited  his  friendship.  To  make  theii 
story  more  plausible,  they  produced  a  few  stale  loaves  of 
hard  and  dry  bread,  which  they  pretended  had  been  baked 
the  very  day  they  left  home,  and  appeared  in  old,  tattered 
clothes,  that  might  look  as  if  they  had  been  worn  out  by  the 
length  of  the  journey.  Josue,  at  first,  suspected  some  fraud  ; 
but,  trusting  too  much  to  appearances  and  his  own  judgment, 
let  himself  be  imposed  upon.  He  did  not  consult  God  upon 
the  matter,  as  the  sacred  writer  observes,  but  unadvisedly 
concluded  a  treaty  of  alliance  with  the  Gabaonites,  and  bound 
himself  by  oath  not  to  destroy  them.  In  less  than  three  days 
he  found  himself  upon  the  territories  of  those  very  people, 
which  he  had  fancied  at  an  inconceivable  distance.  His 
troops  began  to  exclaim  against  the  cheat,  that  had  been  put 
upon  them ;  they  thought  it  unreasonable,  that  such  impos- 
tors should  be  suffered  to  live,  and  would  actually  have  put 
them  all  to  the  sword,  if  Josue  had  not  interposed,  and  alleg- 
ed the  sanctity  of  his  oath.  To  allay  the  warmth  of  their 
resentment,  and  to  silence  their  complaints,  he  told  them,  that 
the  Gabaonites  should  be  the  slaves  of  Israel,  and  be  for  ever 
employed  in  cutting  wood,  and  carrying  water  for  their  service 
Gabaon,  being  thus  preserved  from  the  arms  of  Israel,  was,  in 
consequence,  exposed  to  the  danger  of  being  ruined  by  those 
of  Chanaan.  Adonibesec,  the  king  of  Jerusalem,  had  been 
long  jealous  of  that  city,  on  account  of  its  stately  grandeur, 
and  the  valour  of  its  inhabitants ;  and  the  late  alliance  she 
had  made  with  the  Israelites  made  him  now  look  upon  her 
not  only  as  a  rival,  but  as  a  dangerous  enemy  of  his  power. 
He,  therefore,  resolved  to  exert  the  whole  force  of  his  king- 
dom against  her  :  he  prevailed  upon  four  other  princes  of  the 
country  to  join  him  in  the  enterprise,  and  marched  at  the 
head  of  a  great  army,  as  to  certain  victory.  The  Gabaonites, 
seeing  themselves  attacked  by  so  superiour  a  force,  applied 
to  Josue,  thei^  new  ally,  for  assistance.  Their  application 
gave  Josue  a  fair  opportunity  of  striking  some  decisive  stroke 
against  the  common  enemy,  and  of  extending  his  conquest 
over  the  country.  He  led  an  army  against  the  five  confede- 
rate kings,  whom  he  attacked,  and  defeated  with  great  slaugh- 
ter. The  remains  of  their  army  endeavoured  to  save  them- 
selves by  flight.  Josue  perceived  the  day  was  fast  upon  the 
decline  ;  he  saw  the  night  coming  on,  before  he  could  com- 
plete his  victory,  and  thereupon  commanded  the  sun  not  to 
move  against  Gabaon,  nor  the  moon  against  the  valley  of 
Aialon.     The  sun  and  moon,  therefore,  stood  still,  while  he 


AGEiv.l  HOLY  BIBLE.  117 

finished  the  overthrow  of  his  enemies ;  for  God  obeyed  the 
voice  of  man,  says  the  holy  Scripture,  and  neither  before 
nor  after  was  there  seen  so  long  a  day. 

So  singular  an  effect  of  the  divine  power,  exerted  at  the 
voice  of  man,  must  naturally  rouse  the  faith,  at  the  same 
time  that  it  excites  the  admiration,  of  all  who  read  it.  The 
same  omnipotent  hand  of  God,  which  gave  existence  to  the 
universe,  which  fixed  the  earth,  the  sun,  moon,  and  stars, 
and  bade  them  move  in  their  respective  spheres,  according 
to  the  laws  he  gave  them,  can  at  pleasure  alter  or  suspend 
those  laws,  as  he  shall  judge  expedient  either  for  his  own 
glory,  or  for  the  special  benefit  of  his  favourite  servants.  But 
when  we  see  the  Almighty  thus  condescend  to  the  wants  of 
weak  mortals,  and  for  their  service  work  such  stupendous 
changes  in  the  order  of  nature,  we  are  then  called  upon  to 
renew  our  belief  in  his  divinity,  to  adore  his  power,  to  revere 
his  wisdom,  and  obey  his  commands,  lest  we  seem  less  ra- 
tional, and  less  sensible  of  our  duty,  than  the  very  inanimate 
parts  of  the  creation. 

A.  M.  2570.]      Punishment  of  Adonibesec.      [A.  C.  1430. 
Judges  1. 

JosuE,  by  the  might  of  God's  arm,  bore  down  all  before 
him;  victory  attended  him  wherever  he  turned  his  arms; 
and  every  day  was  signalized  by  some  new  conquest.  By 
the  rapid  progress  of  his  arms,  the  Hebrew  people  took  pos- 
session of  the  land  of  Chanaan,  as  of  their  own  inheritance. 
At  the  end  of  six  years,  scarce  an  enemy  was  left  to  fiice 
him  in  the  field.  The  Scripture  mentions  no  less  than  one 
and  thirty  kings,  who  had  yielded  to  his  arms.  Most  of  the 
old  inhabitants  of  the  country  fell  victims  to  his  sword  :  for 
God  permitted  no  more  of  them  to  remain  alive,  than  might 
be  sufficient  to  exercise  the  courage,  or  to  punish  the  infide- 
lity, of  his  own  people.  Josue,  having  made  himself  master 
of  the  country  by  his  valour,  displayed  an  equal  wisdom  in 
the  distribution  he  made  of  it  amongst  the  conquerors.  He 
observed  so  nice  and  impartial  an  equity  towards  every  tribe, 
that  no  room  was  left  either  for  censure  or  complaiat.  He 
had  now  completed  the  glorious  work,  to  which  God  had 
called  him  ;  he  had  subdued  the  promised  land,  and  establish- 
ed the  Israelites  in  tlie  (juiet  possession  of  it.  Finding  hiitt- 
self  to  be  near  his  end,  he  called  the  Israelites  together,  as 
Moyses  Iiad  done  before  liim,  and  reminded  them  of  the 


118  HISTORY  OF  THE  [ageiv. 

wonders  that  God  had  wrought  in  their  favour :  he  exhorted, 
besought,  and  conjured  them,  till  he  obtained  their  promise, 
not  to  serve  any  other  God,  than  the  Lord  of  the  universe. 
Having  thus  happily  discharged  his  duty  both  to  God  and  his 
people,  Josue  slept  with  his  forefathers,  in  the  hundred  and 
tenth  year  of  his  age,  and  was  mourned  for  by  all  the  peo- 
ple. To  him  is  attributed  the  book,  which  bears  his  name 
amongst  the  sacred  writings.  During  the  whole  time  that 
he  governed  the  Hebrew  people,  he  was  happy  never  to  see 
them  fall  into  any  acts  of  idolatry,  nor  to  hear  them  utter 
any  complaints  against  the  Lord.  The  battles  he  fought, 
and  the  conquests  he  made,  have  given  occasion  to  the  fol- 
lowing remark  of  the  holy  fathers :  That  no  one  can  pretend 
to  inherit  the  promised  blessings  of  almighty  God,  till  he  has 
happily  subdued  those  domestic  enemies,  his  sinful  appetites 
and  vicious  inclinations,  that  bear  dominion  in  his  heart.  By 
sin  we  are  born  tributary  to  the  Chananean  and  the  Amor- 
rhean,  that  is  to  say,  Satan  ;  and  we  must  first  extirpate  sin, 
and  bring  into  subjection  whatever  else  there  is  in  us  belong- 
ing to  Satan,  before  we  can  be  possessed  of  the  kingdom  of 
Jesus  Christ. 

Upon  the  death  of  Josue,  Caleb  put  himself  at  the  head  of 
the  tribe  of  Juda,  and  distinguished  himself  by  many  victo- 
ries, that  he  gained  against  the  remaining  enemies  of  his  na- 
tion. Adonibesec,  the  cruel  tyrant  of  Jerusalem,  was  the 
first,  that  felt  the  vengeance  of  his  arm.  By  a  just  judgment 
of  God,  this  wicked  prince  experienced  the  same  barbarous 
treatment  from  the  sons  of  Juda,  as  he  had  once  inflicted  upon 
others.  At  different  times,  no  less  than  seventy  kings  had 
the  misfortune  to  be  his  prisoners  :  he  cut  off  the  extremities 
of  their  hands  and  feet,  and  forced  them  to  lick  up  the  leav- 
ings of  his  table.  The  children  of  Juda  had  no  sooner  laid 
their  hands  upon  him,  than  they  treated  him  in  the  same 
manner,  and  sent  him  to  Jerusalem,  to  drag  out  life  by  a 
lingering  death. 

In  the  reverse  of  this  tyrant's  fortune  is  verified  the  truth 
of  that  sentence,  where  our  blessed  Saviour  has  since  de- 
clared, that  he  will  pass  judgment  upon  men,  as  they  shall 
have  passed  judgment  upon  others.  The  sentence  is  univer- 
sal ;  it  makes  no  distinction  between  the  king  and  the  sub- 
ject ;  if  it  is  not  executed  during  life,  its  severity  is  more  to 
be  dreaded  after  death.  An  impartial  and  all-knowing  Judge 
will  then  pronounce  according  to  the  merits  of  each  particu- 
lar ;  andj  by  the  mouth  of  the  wisest  of  kings,  he  has  already 


4GE  IV.  1  HOLY  BIBLE.  119 

declared,  that  the  mighty,  if  they  abuse  their  power,  shall 
suffer  mighty  torments. 

A.  M.  2719.]      Dehora's  Triumph,  Judges  4.    [A.  C.  1281. 

After  the  death  of  Josue,  and  of  those  virtuous  sages, 
who  had  seen  the  wonders  that  God  had  wrought  during 
their  forty  years'  pilgrimage  through  the  desert,  the  Israehtes 
fell  into  very  great  disorders.  Being  no  longer  united  under 
one  head,  each  tribe  began  to  pursue  a  separate  interest : 
they  made  war  or  peace,  entered  into  treaties  and  alliances, 
as  party,  interest,  and  passion,  led  them  :  they  intermarried 
with  the  idolatrous  inhabitants  of  the  land ;  so,  by  degrees, 
grew  familiar  with  their  vices,  imbibed  their  principles,  and 
fell  from  the  worship  of  God  to  the  worship  of  idols.  To 
punish  them  for  their  apostasy,  God  made  use  of  those  very 
people,  who  had  seduced  them  from  their  duty.  By  them 
they  were  at  different  times  reduced  to  a  state  of  servitude, 
and  tyrannically  oppressed,  till  the  smart  of  temporal  mis- 
fortunes roused  them  up  to  a  sense  of  their  duty,  and  made 
them  return  to  God  by  repentance.  Ever  mindful  of  his 
mercies  to  men,  God  was  pleased  to  listen  to  their  cries :  for 
their  relief,  he  called  forth  some  extraordinary  personages, 
who,  from  the  authority  they  had  over  the  people,  are  called 
Judges.  The  king  of  Mesopotamia  was  the  first  scourge  that 
God  employed  to  make  his  people  sensible  of  their  crimes* 
Prom  this  king  the  Israelites  suffered  bitter  haidships  ;  they^ 
at  length  acknowledged  the  hand  of  God  in  their  sufferings,  and 
repented.  By  the  abilities  of  Othoniel,  the  nephew  of  Caleb, 
they  shook  off  the  Mesopotamian  yoke,  and  regained  the  di- 
vine favour,  till  a  run  of  forty  years'  prosperity  made  them  for- 
get their  duty  again  ;  they  relapsed  into  idolatry,  and  tlic  Mo- 
abites  were  employed  to  chastise  them  for  it.  They  suffered 
all  the  calamities  of  war  for  eighteen  years;  when,  upon  their 
having  lecourse  to  God,  Aod  rose  up  in  their  defence,  and 
restored  peace  to  Israel.  But  the  repentance  of  that  un- 
steady people  never  lasted  many  years.  They  fell  into  fresh 
sins ;  and,  in  punishment  thereof,  were  delivered  into  the 
hands  of  Jabin,  king  of  ('hanaan.  Sisara,  the  Chananean 
general,  poured  out  the  evils  of  war  upon  them  for  twenty 
years  together,  and  so  great  was  the  number  of  troops  and 
\  armed  cliariots,  which  he  led  to  battle,  that  the  Israelites 
wore  afraid  to  face  him  in  the  open  field.  The  Hebrew 
comiuouwealth  was  at  that  time  governed  by  Debora,  a  wo* 


120  HISTORY  OF  THE  [age  iv, 

man  fall  of  the  spirit  of  God,  and  as  much  renowned  for  her 
prudence  in  peace,  as  for  her  fortitude  in  war.  In  this  dan- 
gerous situation  of  affairs,  she  sent  for  Barac,  of  whose  abili- 
ties she  had  a  good  opinion,  made  him  her  general,  and  or- 
dered him  to  march,  with  ten  thousand  men,  against  Sisara. 
Barac  refused  to  accept  of  the  command,  unless  she  would 
accompany  him  into  the  field.  She  consented,  and  God  was 
pleased  to  strike  such  a  panic  into  the  Chananeans,  that  their 
army  fled  at  her  approach,  and  left  the  Israelites  nothing  to 
do  but  to  kill  and  take  prisoners.  Sisara  was  borne  away 
by  the  torrent,  and  endeavoured  to  save  himself  in  the  pavi- 
lion of  Jahel,  the  wife  of  Heber,  the  Cinite.  Spent  with 
fatigue,  he  there  laid  himself  down  upon  the  ground  to  sleep  ; 
and,  as  he  lay,  Jahel  took  a  nail,  and,  with  a  hammer  driving 
it  through  his  temples,  nailed  him  to  the  ground.  By  his 
death,  an  end  was  put  to  Jabin's  tyranny,  and  the  Israelites 
enjoyed  the  tranquillity  of  a  forty  years'  peace. 

In  thanksgiving  for  the  victory,  Debora  sung  to  God  a 
solemn  hymn,  in  which  the  highest  praises  are  bestowed 
upon  Jahel,  for  her  heroic  fortitude.  Fortitude  and  wisdom 
are  the  gifts  of  God,  who,  at  his  pleasure,  distributes  them  as 
he  pleases :  by  them,  he  makes  w^omen  equally  capable  as 
men  of  the  greatest  undertakings.  Debora,  by  her  wisdom, 
kept  that  rebellious  people  in  obedience,  which  Moyses,  with 
all  his  authority,  had  been  scarce  able  to  effect ;  she  was  the 
first  woman  that  governed  the  Hebrew  nation,  and  from  her 
government  was  derived  every  advantage  that  could  have 
been  expected  from  the  wisest  and  most  valiant  of  men. 
She  took  every  prudent  step  to  promote  the  public  good ; 
she  raised  the  drooping  spirits  of  her  subjects,  mustered  her 
troops,  chose  her  officers,  directed  their  operations,  and 
marched  to  battle  at  their  head.  The  spirit  and  the  hand  of 
God  carried  her,  victoriously,  through  the  most  perilous  un- 
dertakings. Hence  the  holy  fathers  observe,  that  nothing 
can  be  truly  great,  which  is  not  begun  and  guided  by  the 
spirit  of  God.  Under  that  divine  influence,  the  weaker  sex 
becomes  capable  of  the  most  difficult  enterprises,  and,  with- 
out it,  men  degenerate  into  the  weakest  of  the  weak.  What 
appears  the  least  capable,  in  the  eyes  of  a  conceited  wDrld, 
God  sometimes  chooses,  that  he  may  confound  the  wise ;  and 
he  chooses  the  weak  to  confound  the  strong. 


AGE  IV.]  HOLY  BIBLE.  121 

A.  M.  2759.]      Gedeov?s  Sacrifice,  Judges  6.    [A.  C.  124L 

Upon  the  death  of  Debora,  the  Israelites,  being  no  longer 
restrained  by  authority,  fell  back  into  such  a  state  of  hcen- 
tiousness,  that  God  abandoned  them,  for  seven  years,  to  the 
power  of  the  Madianites.  The  Madianites  were  a  cruel  ene- 
my, who  ravaged  and  destroyed  the  whole  country.  The 
distress,  to  which  the  Israelites  were  then  reduced,  became 
extreme,  and  extorted  from  them  the  cries  of  repentance. 
God  heard  their  cries,  and  fixed  upon  Gedeon  for  their  de- 
liverer. Gedeon  was  a  valiant  young  man,  of  an  obscure  fa- 
mily, of  the  tribe  of  Manasse.  God  sent  an  angel  to  inform 
him  that  the  Lord  was  with  him,  and  that  upon  the  strength 
of  his  arm  depended  the  safety  of  Israel.  The  angel,  in  the 
form  and  habit  of  a  stranger,  presented  himself  in  view  under 
an  oak  tree  near  the  place  where  Gedeon  was  winnowing 
his  father's  corn.  The  heavenly  messenger  delivered  his 
commission  to  the  chosen  youth,  and  assured  him,  that,  not- 
withstanding the  low  opinion  he  entertained  of  himself,  he 
should  drive  the  Madianites  before  him,  and  destroy  them  as 
easily  as  if  they  were  but  one  man.  Gedeon  desired  to  know 
upon  what  grounds  he  had  made  him  that  extraordinary  pro- 
mise, and  begged  he  would  not  go  till  he  had  taken  some  re- 
freshment. The  angel  having  accepted  his  offer,  he  quickly 
ran  to  prepare  a  kid,  and  unleavened  bread.  He  boiled  the 
kid,  andv,  as  soon  as  it  was  ready,  put  the  flesh  of  it  into  a 
basket,  and  the  broth  into  a  pot,  to  carry  to  his  guest  under 
the  tree.  The  angel  bade  him  lay  the  bread  and  meat  upon 
the  rock,  and  pour  the  broth  thereon  :  which  being  done,  he 
touched  them  with  a  rod  he  held  in  his  hand,  and,  behold,  a 
sudden  flame  blazed  out  of  the  rock,  and  consumed  both  the 
flesh  and  the  loaves.  The  heavenly  messenger  vanished  im- 
mediately out  of  sight,  leaving  Gedeon  half  dead  with  fright, 
for  having  conversed  so  long  with  an  angel,  whom  he  had  all 
the  while  taken  for  a  common  man.  Almighty  Gwl  inspir- 
ed Gedeon  with  a  holy  confidence,  and  commissioned  him  to 
go  and  overturn  the  altar  of  Baal,  to  cut  down  the  grove  that 
surrounded  it,  and  to  erect,  upon  the  summit  of  the  same  rock, 
an  altar  to  the  living  God,  where  he  should  otfer  one  of  his 
father's  bullocks  in  sacrifice.  Gedeon  was  afraid  of  being 
murdered  by  the  inhabitants,  should  he  attempt  any  such 
tiling  l>y  day  ;  he  therefore  deferred  it  till  night,  when,  with 
the  help  of  his  servants,  he  executed  every  part  01  the  com- 
mand.    The  inhabitants,  next  morning,  were  strangelj  sur- 

11  Q 


122  HISTORY  OF  THE  [age  iv. 

prised  to  see  their  grove  cut  down,  and  the  altar  overturned. 
Being  much  exasperated,  they  made  diligent  search  after  the 
author  of  the  fact,  and,  upon  inquiry,  having  found  it  to  be 
Gedeon,  went  to  Joas  his  father,  and  insisted  that  he  should 
bring  forth  his  son,  and  deliver  him  over  to  be  punished  as 
he  deserved.  Joas  asked  them  in  reply,  if  they  were  the 
avengers  of  Baal,  or  appointed  to  fight  his  battles.  If  Baal 
be  a  God,  said  he,  let  him  revenge  himself  on  the  man  who 
hath  cast  down  his  altar  :  it  belongs  not  to  you.  The  men, 
upon  that,  desisted  from  their  pursuit ;  Gedeon  escaped 
with  impunity,  and  from  that  day  obtained  the  surname  of 
Jerobaal. 

Gedeon;  by  his  example,  teaches  those,  who  are  appointed 
to  the  care  and  government  of  others,  with  what  exact  fideli- 
ty and  watchful  prudence  they  ought  to  execute  the  com- 
mands, and  promote  the  service,  of  almighty  God,  whatever 
may  be  the  labour  or  the  danger,  that  attends  them  in  the 
performance  of  their  duty. 

A.M.  2759.]  Miracles  of  the  Fleece.  Judges  6.  [A.  C.  1241. 

Gedeon,  being  miraculously  assured  that  God  had  chosen 
him  for  the  relief  of  a  distressed  nation,  was  suddenly  invest- 
ed with  the  spirit  of  the  Lord,  at  the  very  time  that  the 
Madianites  and  Amaleciles  were  in  common  council,  plotting 
the  destruction  of  Israel.  He  snatched  up  a  trumpet,  and 
sounded  the  alarm  ;  he  gave  orders  for  the  tribes  to  assem- 
ble, and  follow  him  to  battle.  They  immediately  obeyed  his 
summons,  as  from  God,  and  unanimously  acknowledged  him  for 
their  chief.  Thus,  from  a  private  station,  without  interest  or 
birth,  Gedeon  was  raised  to  the  supreme  command  of  the 
Hebrew  nation.  Far  from  being  elated  by  the  honour  of 
preferment,  he  still  entertained  the  same  humble  sentiments 
of  his  own  abilities  ;  diffident  of  himself,  he  rested  his  trust 
in  God,  from  whom  he  had  received  his  authority.  Not 
satisfied  with  these  first  assurances  of  the  divine  appointment 
in  his  favour,  he  suspended  his  military  operations,  till,  by 
some  new  miracle,  God  should  more  explicitly  make  known 
his  will  and  intentions  to  him.  This  caution  and  humble  dif- 
fidence, which  Gedeon  expressed  in  accepting  his  employ- 
ment, is  a  good  instruction,  says  saint  Ambrose,  to  those, 
who  fancy  themselves  qualified  for,  and  eagerly  grasp  at 
every  trust  and  honorary  employment,  that  presents  itself  to 
them.     Gedeon,  therefore,  begged  of  almighty  God  to  con- 


ACE  IV.]  HOLY  BIBLE.  123 

firm  the  choice,  he  had  made  of  him,  by  a  miracle  that  he 
himself  should  specify.  If  the  fleece  of  wool,  said  he  to  al- 
mighty God,  which  I  will  expose  all  night  to  the  open  air, 
shall  be  soaked  with  dew,  while  the  grass  around  it  continues 
dry,  then  shall  I  conclude  that  thou  intendest  to  save  Israel 
by  my  hand.  The  event  answered  his  expectation  ;  and  yet 
so  diffident  was  he  of  himself,  that  he  wished  for  some  fur- 
ther sign  from  heaven,  and  humbly  besought  the  Lord  to 
exhibit  a  second  miracle,  that  should  be  the  reverse  of  the 
first :  he  begged  that  the  fleece  only  might  be  dry,  and  the 
ground  wet  with  dew.  The  Lord  was  pleased  to  condescend 
to  his  request,  and  there  was  dryness  in  the  fleece,  that  had 
laid  exposed  the  whole  night,  and  dew  on  all  the  ground. 

These  two  miracles,  according  to  the  holy  fathers,  mark 
the  difference  of  conduct,  which  God  has  followed  with  regard 
to  the  Jews  and  Gentiles.  The  Jews  were  once  visited  by 
that  more  plentiful  effusion  of  his  holy  graces,  by  which  he 
selected  them  from  the  midst  of  other  nations,  and  made 
them  his  chosen  people ;  till,  by  their  incredulity,  they  re- 
jected the  divine  gifts,  and  ungratefully  abused  the  sacred 
blood,  which  the  Messias  shed  for  their  salvation.  More 
sensible  of  the  mercy,  and  more  obedient  to  the  voice,  that 
called  them  into  the  admirable  Hght  of  divine  faith,  the  Gen- 
tiles then  became  the  special  people  of  Jesus  Christ.  The 
mercies  of  our  great  Redeemer  extend  over  the  face  of  the 
whole  earth ;  his  graces  aie  poured  out  from  sea  to  sea,  to 
the  uttermost  limits  of  the  globe,  for  the  salvation  of  all  man- 
kind. His  grace  is  as  a  celestial  dew,  with  which  our  souls 
are  refreshed  against  the  heat  of  passions,  and  enabled  to 
produce  the  fruits  of  eternal  life. 

A.  M.  2759.]     Gedeon'8  Soldiers.  Judges  7.      [A.  C.  1241. 

Grdeon,  by  the  two  miracles  of  his  own  choosiiig,  was 
fully  assured  of  the  divine  will  in  his  regard ;  he  was  con- 
vinced, that  God  had  appointed  him  not  only  to  command 
the  troops,  but  also  to  reap  the  victory ;  and,  therefore,  pre- 
pared to  execute  the  important  charge  with  as  much  eager- 
ness as  he  had  at  fust  shown  unwillingness  to  accept  it 
Vast  numl)ers  of  voluntary  recruits  Hocked  daily  to  his  stand- 
ard :  his  army  soon  made  a  very  formidable  ap|>earance  :  he 
took  the  field,  and  encamped  within  sight  of  the  enemy.  Al- 
migiily  iUn\  foresaw  that  the  presumption  and  ingratitude  of 
a  stiff-necked  people,  would   make  them  attribute  to  them- 


124  HISTORY  OF  THE  [age  iv. 

selves  the  victory,  if  it  were  gained  by  such  numbers,  and 
resolved,  that  they  should  not  only  owe,  but  moreover  own, 
Iheir  success  solely  to  him.  He,  therefore,  commanded  Ge- 
deon  to  disband  part  of  his  troops,  and  to  proclaim  through  the 
camp,  that  every  one,  who  was  not  disposed  to  undergo  the 
fatigue,  or  afraid  to  stand  the  shock  of  war,  might  peaceably 
return  to  his  own  dwelling.  Two  and  twenty  thousand  of 
them  readily  accepted  the  offer,  and  only  ten  thousand  re- 
mained to  support  the  service  of  their  country.  But,  to  an- 
swer the  designs  of  God,  that  number  was  still  too  great : 
God  commanded  Gedeon  to  lead  his  army  to  the  waters, 
where  he  would  let  him  know  the  precise  number  that  he 
had  chosen  for  the  service.  He  bade  him  observe  the  pos- 
ture in  which  his  soldiers  should  drink,  when  he  came  to  the 
waters,  whether  they  knelt  down  to  slake  their  thirst  at  lei- 
sure, or  only  catched  a  sparing  draught  in  the  hollow  of  their 
hand,  as  they  hastily  passed  along ;  that  they,  and  only  they, 
who  should  drink  in  this  manner,  were  the  men  to  whom  he 
had  resolved  to  grant  the  victory.  When  Gedeon  came 
to  the  waters,  he  attentively  observed  his  men,  and  of  his 
whole  army  there  were  no  more  than  three  hundred  who 
did  not  kneel  down  to  drink.  He  immediately  disbanded 
the  rest,  and,  full  of  confidence  in  the  divine  promise,  march- 
ed on,  with  his  little  troop,  against  the  Madianites. 

In  this  instance  we  may  observe  the  distinction,  that  al- 
mighty God  makes  of  those,  who  engage  in  his  service,  and 
how  small  the  number  is  of  his  chosen  champions ;  since,  of 
the  two  and  thirty  thousand,  that  followed  Gedeon  to  war, 
twenty-two  thousand  took  themselves  off  at  once ;  and  of  the 
ten  thousand  that  remained,  three  hundred  only  were  re- 
served for  victory.  The  mark  of  their  election  was  their 
not  bending  the  knee  to  drink :  mindful  of  their  character, 
even  in  little  things,  they  sought  no  contrivance  for  their 
ease  ;  they  scooped  up  a  passing  refreshment  in  the  palm  of 
their  hand,  and  were  contented  with  a  scahty  draught  to  al- 
lay their  thirst  upon  the  march :  in  like  manner,  whoever 
engages  in  the  divine  service, — and  we  are  all  engaged  by  the 
promises  we  made  at  baptism, — ought  not  to  stoop  down  to- 
wards the  earth,  beyond  what  is  required  to  supply  the  wants 
of  nature:  ever  mindful  of  our  baptismal  engagements,  and 
steady  in  the  divine  service,  we  ought  to  stand  always  upon 
our  guard,  and  to  keep  our  affections  still  fixed  on  heaven. 
If,  compelled  by  necessity,  we  make  use  of  this  world,  it  ought 
to  be,  in  the  sense  of  saint  Paul,  as  if  we  used  it  not :  if,  for 


AGE  IV.]  HOLY  BIBLE.  125 

the  comfort  or  support  of  life,  which  is  constantly  flowing  off 
like  a  swift  stream,  we  partake  of  the  benefit  of  God's  crea- 
tures, it  ought  to  be  without  any  strong  attachment  to  them, 
without  stop  or  hinderance  in  our  way  to  heaven.  The 
number  of  such  Christians  is  indeed  but  small;  but  such 
there  are  ;  they  are  the  chosen  few ;  and  it  is  in  such,  that 
the  Church  of  Christ  chiefly  glories  :  with  these  she  stands 
invulnerable  against  her  enemies,  and  with  these  she  con- 
quers. 

A.  M.  2759.]      Gedeon's  Victory.  Judges  7.     [A.  C.  1241. 

Though  nothing  could  be  more  explicit  than  were  the 
promises,  which  God  had  so  often  made  to  Gedeon  of  success, 
and  though  Gedeon  did  no  longer  entertain  the  smallest  doubt 
of  the  event;  yet  it  pleased  the  divine  goodness  to  make  him 
hear  the  same  assurances  of  victory  confirmed  by  the  Madi- 
anites  themselves.  Gedeon,  by  advice  from  God,  rose  in  the 
dead  of  the  night,  and,  being  accompanied  by  a  single  ser- 
vant, went  into  the  enemies'  camp  to  collect  what  intelli- 
gence he  could.  He  listened  to  every  sound,  and  catched 
up  every  word,  as  he  stole  cautiously  along.  He  heard  one 
of  the  Madianite  soldiers  telling  his  comrade  a  dream,  which 
he  had  had  relative  to  the  event  of  the  war.  I  seemed  to 
see,  said  the  soldier,  a  barley  loaf  roHing  through  the  camp, 
till  it  struck  against  one  of  the  tents,  and  threw  it  down.  It 
is  the  sword  of  Gedeon,  immediately  replied  the  other,  that 
is  here  signified  ;  to  him  the  Lord  has  delivered  our  armies, 
and  by  him  the  tents  of  Madian  shall  be  struck  and  over- 
thrown. Upon  hearing  this,  Gedeon  made  the  best  of  his 
way  back,  and  encouraged  his  troops  to  action  by  the  rela- 
tion of  this  story.  He  lost  no  time  ;  he  divided  his  three 
hundred  men  into  three  separate  companies,  and  accoutred 
them  with  arms  equally  new  and  mysterious.  He  gave  to 
each  a  trumpet,  and  an  empty  pitcher,  with  a  burning  lamp 
concealed  in  the  middle  of  it.  He  charged  them  to  observe 
the  most  profound  silence,  till  he  should  make  them  a  signal 
<<)  sound  their  trumpets,  break  their  pitchers,  and  produce 
(heir  lamps,  shouting  at  the  same  time,  as  with  one  voice.  To 
i\\r.  Lord  and  (Jcdcon  !  It  was  now  midnight  ;  they  marched 
in  dcej)  silence ;  the  three  divisions  took  |K>sses8ion  of  the 
posts,  that  had  b(»on  assigned  them  ;  (tedeon  gave  the  signal 
by  sound  of  trumpet,  and  was  answered  by  his  men  from 
their  diflbient  stations.  The  Madianitos,  between  sleep  and 
11  • 


UO  HISTORY  OF  THE  [age  it 

awake,  were  surprised  at  the  unexpected  alarm.  The  glitter- 
ing of  the  lamps,  the  clash  of  the  pitchers,  and  the  clangours 
of  trumpets,  mixed  with  shouts  of  war  from  every  quarter, 
made  them  fancy  that  they  were  surrounded  by  a  vast  army. 
Their  fears  magnified  their  danger,  and  in  that  confusion 
they  turned  their  swords  against  one  another,  giving  to  Ge- 
deon  a  decisive  victory,  without  his  striking  so  much  as  a 
single  stroke. 

The  more  singular  this  manner  of  fighting  was,  says  saint 
Gregory,  the  more  mysterious  it  appears.  For  who  ever 
thought  of  going  to  war  without  arms  ?  or  who  ever  fancied 
that  an  earthen  pitcher  was  a  likely  weapon  against  a  coat 
of  mail  ?  To  human  wisdom,  uninstructed  in  the  sacred  ways 
of  divine  Providence,  such  a  scheme  might  seem  ridiculous  : 
but  what  appears  mere  folly  in  the  eyes  of  men,  God  often 
chooses,  in  his  wisdom,  as  the  most  conducive  to  his  designs. 
By  this  he  teaches  us  in  whom  we  are  to  place  our  greatest 
trust,  and  to  whom  we  are  to  look  up  for  success  in  our  un- 
dertakings. It  is  not  by  any  bodily  or  human  strength,  but 
by  the  virtue  of  Jesus  Christ,  that  the  enemies  of  our  salva- 
tion can  be  put  to  flight.  The  earthen  pots,  that  were  borne 
by  Gedeon's  men,  represent  these  brittle  frames  of  our  mor- 
tal bodies  ;  and  they  only  are  to  be  accounted  the  worthy 
soldiers  of  Jesus  Christ,  who,  like  him,  shall  be  ready  to  sa- 
crifice their  lives  for  God's  service,  and  to  conquer  by  their 
death.  Death,  to  such  Christians,  is  no  more  than  the  break- 
ing of  an  earthen  vessel ;  upon  the  dissolution  of  their  mortal 
frame,  the  lustre  of  their  virtues,  which  lay  concealed  before, 
is  publicly  disclosed,  and,  like  a  burning  lamp,  shines  to  all 
around.  It  is  what  we  see  in  the  blessed  martyrs  of  Christ's 
Church.  However,  weak  and  even  contemptible,  they  may 
have  appeared  in  their  sufferings,  by  their  virtues  they  are 
the  strength  and  ornament  of  the  Church.  By  their  glorious 
conflicts  they  made  themselves  be  admired  even  by  their 
enemies  and  persecutors  ;  their  patience  triumphed  over  the 
rage  of  tyrants,  and  their  miracles  confirm  the  truth,  for  which 
they  magnanimously  fought  and  conquered. 

A.  M.  2768.]    Death  of  AUmelec,  Judges  9.    [A.  C.  1232. 

Gedeon,  by  his  prudence  and  military  valour,  having 
rescued  his  country  from  the  hands  of  the  Madianites,  retired 
to  his  own  private  home,  and  there  died  in  a  good  old  age. 
Amongst  the  seventy  sons  that  he  left  behind  him,  there  was 


AGE  iv.J  HOLY  BIBLE.  127 

one  called  Abimelec,  whose  mother  was  a  native  of  Sichem. 
This  man,  being  of  a  turbulent  and  ambitious  temper,  formed 
a  strong  party  amongst  the  Sichemites,  by  whom  he  procured 
himself  to  be  made  king.  Having  thus  raised  himself  above 
the  reach  of  human  laws,  he  committed  strange  disorders  in 
the  country,  and,  amongst  other  cruelties,  sent  a  band  of 
ruffians  to  his  late  father's  house  in  Ephra,  to  murder  his 
brothers.  The  unhappy  youths  were  all  taken,  excepting 
Joatham,  the  youngest,  and  slain  upon  one  stone.  Notwith- 
standing such  acts  of  violence,  the  Sichemites  were  much 
pleased  with  the  part  they  had  taken,  and  assembled  in  a 
plain  to  make  rejoicings  in  honour  of  the  king  they  had  cho- 
sen. This  plain  lay  at  the  foot  of  a  hill  called  Garizim. 
The  young  Joatham  placed  himself  upon  the  top  of  it,  and,  in 
an  audible  voice,  reproached  the  Sichemites  for  their  ingrati- 
tude to  a  man,  who  had  saved  their  country  from  ruin.  In  a 
figurative  style  of  language,  he  compared  them  to  the  trees  in 
a  forest,  who,  being  ambitious  of  a  kingly  government,  ad- 
dressed themselves  to  the  olive,  to  the  fig-tree,  and  the  vine, 
to  be  their  king  :  and,  being  refused  by  each  in  its  turn,  they 
at  last  chose  the  thorn,  who  promised  to  take  them  under  his 
protection.  He  then  turned  off  his  discourse  to  almighty 
God,  and  begged  that,  if  Gedeon  and  his  family  had  been  in- 
juriously requited  for  their  services,  a  flame  might  burst  out 
ifrom  that  thorn  for  the  speedy  destruction  both  of  king  and 
people.  His  petition  was  granted  him.  For,  at  the  end  of 
three  years,  the  Sichemites,  growing  tired  of  Abimelec,  enter- 
ed into  a  conspiracy  to  deprive  him  of  his  throne.  But,  being 
too  weak  to  execute  their  design,  they  themselves  became  a 
sacrifice  to  Abimclcc's  superior  power,  and  their  town  was 
levelled  with  the  ground.  The  citizens  of  Sichem  being 
thus  punished  for  their  ingratitude  by  the  very  man  whom 
they  had  raised  from  nothing,  the  tyrant  himself  soon  expe- 
rienced the  like  vengeance.  Flushed  with  the  success  that 
had  hitherto  attended  him,  he  began  to  Hatter  himself,  that 
God  had  either  forgot  his  crimes,  or  would  suiler  them  to  go 
un})unished.  But  God  stretches  not  his  patience  beyond  the 
limits  that  he  himself  has  fixed :  he  often  permits  the  great- 
est criminals  to  prosper  for  a  while,  that  his  glory  may  be 
the  more  manifest,  either  in  their  repentance  or  in  their  pu- 
nishment :  he  often  strikes  when  they  least  expect  it,  and,  in 
a  moment,  throws  them  down  from  their  towering  height,  in 
which  they  thought  themselves  secure  :  and  so  it  hapiHMUul 
to  the  tyrant  Abimelec  :  he  was  cut  oil'  at  the  very  time  tliat 


128  HISTORY  OF  THE  [age  iv 

he  flattered  himself  with  the  hopes  of  new  victories.  He 
had  laid  siege  to  the  town  of  Thebes,  and  forced  the  inhabit- 
ants to  retreat  to  their  last  hold,  a  tower  in  the  middle  of  the 
city.  He  was  eager  to  set  fire  to  it;  and,  approaching  too 
near,  was  knocked  down  by  a  stone,  which  a  woman  cast 
upon  his  head.  Not  less  chagrined  at  the  stroke,  than  con- 
founded at  the  thought  of  dying  by  a  woman's  hand,  he  or- 
dered his  armour-bearer  to  run  him  through.  His  order 
was  obeyed  ;  and  thus,  by  a  violent  death,  the  wretched  man 
repaid  the  punishment,  that  was  owing  for  the  murder  of  his 
brothers. 

The  example  of  Abimelec,  say  the  holy  fathers,  is  a  proof 
that  no  passion  so  disposes  the  mind  to  deeds  of  cruelty,  as 
an  inordinate  thirst  of  power.  Ambition,  when  it  has  once 
taken  possession  of  the  heart,  destroys  all  respect  for  kindred, 
and  blunts  the  very  feelings  of  humanity.  The  sacred  ties 
of  friendship  are  regarded  no  longer ;  the  laws  of  honour  and 
common  probity  are  violently  broken  through ;  and  nothing 
is  left  untried,  that  can  be  thought  to  open  a  way  to  the  en- 
chanting object. 

A.  M.  2817.]  Jephte's  Daughter.  Judges  11.    [A.  C.  1183. 

After  the  death  of  Abimelec,  the  reins  of  government 
passed  successively  through  the  hands  of  Thola  and  Jair  : 
the  latter  was  succeeded  by  Jephte.  Jephte  was  the  son  of 
Galaad,  a  man  naturally  valiant,  and  a  great  warrior,  but,  be- 
ing base-born,  was  compelled  by  his  brothers  to  quit  his  fa- 
ther's house,  as  having  no  right  to  any  part  of  their  family 
inheritance.  He  retired  into  the  land  of  Tob,  where  a  law- 
less troop  of  banditti  chose  him  for  their  leader.  In  the  mean 
time,  the  Israelites,  who  had  left  the  worship  of  almighty 
God  for  that  of  Baal  and  Astaroth,  were  grievously  harassed 
by  the  Ammonites  :  for  they  were  the  scourge  that  God  had 
chosen  to  chastise  his  faithless  people  for  their  apostasy. 
Sufferings  made  the  delinquents  sensible  of  their  error. 
Their  first  concern  was,  to  appease  the  wrath  of  God  by  re- 
pentance, and  then  to  look  out  for  some  able  general  to  com- 
mand their  armies.  They  fixed  their  eyes  on  Jephte,  with 
whose  courage  they  were  well  acquainted ;  they  sent  depu- 
ties to  offer  him  the  command,  and  to  beg  his  aid  in  the  na- 
tion's distress.  Jephte  at  first  reproached  the  deputies  for 
having  suffered  a  man,  of  whom  they  professed  so  good  an 
opinion,  to  be  reduced  to  the  necessity  of  seeking  bread  in  a 


AGE  IV.]  HOLY  BIBLE.  129 

foreign  land ;  but,  upon  their  promise  of  submitting  entirely 
to  his  authority,  he  grew  calm,  and  consented  to  be  their 
leader.  Before  he  entered  upon  action,  he  did  all  he  could 
by  treaty  to  dissuade  the  Ammonites  from  acts  of  hostility 
against  the  Israelites :  but,  finding  his  reasons  had  no  effect 
upon  men  who  thought  themselves  injured,  he  collected  an 
army,  and  prepared  for  battle.  In  order  to  draw  down  a 
blessing  upon  his  arms,  he  made  a  vow  to  God  of  sacrificing 
in  his  honour  whomsoever  he  should  first  meet  coming  from 
his  own  house  after  the  victory.  He  fought,  and  conquerea. 
Fame  soon  spread  the  joyful  news  through  the  country.  His 
only  daughter,  attended  by  other  maidens  of  her  acquaintance, 
went  out,  dancing  to  the  sound  of  the  tabour  and  other  musi- 
cal instruments,  to  meet  her  victorious  father.  But  what  a 
damp  to  the  victor's  joy,  and  what  grief  to  a  fond  father,  was 
the  sight  of  an  only  daughter  in  such  circumstances  !  With 
tears  in  his  eyes,  he  told  her  the  vow  he  had  made.  She 
consented ;  she  even  exhorted  him  to  fulfil  his  promise  to 
almighty  God,  and  declared  herself  happy  to  yield  even  her 
life  as  a  holocaust  to  the  Lord,  who  was  the  giver  and  dis- 
poser of  it.  The  only  thing  she  asked  was  a  respite  of  two 
months,  that  she  might  retire  into  the  mountains,  with  her 
female  friends,  and  there  bemoan  her  hapless  virginity.  The 
two  months  being  expired,  she  came  back  to  her  father,  and 
he  fulfilled  his  vow. 

The  interpreters  of  holy  Scripture  differ  in  the  judgments 
they  form  upon  the  nature  and  performance  of  Jephte's  vow. 
Some  think  that  Jephte's  meaning  was  to  consecrate  to  God 
whatsoever  should  first  meet  him,  according  to  the  condition 
of  the  thing;  and  therefore  conclude,  as  human  sacrifices 
were  forbidden  by  the  law,  that  he  did  not  spill  his  daugh- 
ter's blood,  but  consecrated  her  to  God  by  a  vow  of  perpe- 
tual virginity  ;  for  she  lived  and  died  a  virgin.  But  the 
most  common  opinion  is,  that  Jephte,  in  conseauence  of  the 
vow  he  had  made,  slew  his  daughter  as  a  holocaust  to  the 
Lord,  being  led  thereunto  either  by  a  false  and  erroneous 
conscience,  or  by  a  particular  disi)ensation  from  the  law  on 
the  part  of  almighty  (iod,  who  is  the  sovereign  master  of  life 
and  death.  However  that  may  have  been  with  res|)ect  to 
the  father,  we  cannot  sufficiently  admire  the  dutiful  beha- 
viour and  amiable  simplicity  of  the  daughter,  who  voluntarily 
suhmittod  to  her  parent's  will,  and  exhorted  him  to  do  as  he 
had  vowed.  To  die  to  sin,  to  resign  the  pompfl  of  a  licen- 
tious world,  to  renounce  those  pleiisures  and  incentives  to 


130  HISTORY  OF  THE  [age  iv. 

vice,  which  are  inconsistent  with  a  clean  heart,  is  a  sacrifice 
truly  meritorious,  and  acceptable  to  God  :  it  is  a  sacrifice 
which  was  solemnly  begun  at  the  font  of  baptism,  which 
ought  to  be  daily  renewed,  and  must  be  freely  continued  on 
till  the  end  of  life,  that  it  may  be  crowned  with  the  promis- 
ed recompense  by  Him,  to  whom  it  is  religiously  offered,  and 
is  justly  due. 

A.  M.  2848.]     Birth  of  Samson.  Judges  14.    [A.  C.  1152. 

Jephte  judged  Israel  six  years ;  after  which  succeeded 
several  other  judges,  of  whom  the  sacred  history  mentions 
little  more  than  the  number  of  their  children.  The  next  re- 
markable personage  that  occurs,  is  Samson,  of  whom  many 
wonderful  things  are  recorded.  He  was  of  the  tribe  of  Dan, 
endued  with  vast  bodily  strength,  which  he  exerted  chiefly 
against  the  Philistines,  whom  God  at  that  time  let  loose  upon 
the  Israelites  in  punishment  of  their  sins.  The  birth  of  this 
extraordinary  man  had  been  foretold  to  his  mother  by  an  an- 
gel, who  acquainted  her  not  only  that  she  should  have  a  son, 
who  should  be  consecrated  to  God  from  his  birth,  and  be  the 
first  to  promote  the  delivery  of  Israel  out  of  the  hands  of  the 
Philistines ;  but  that,  from  the  hour  of  his  conception,  she 
should  moreover  contribute  towards  his  sanctification  by  ab- 
staining from  wine  and  strong  drink,  and  all  unclean  meats. 
She  informed  her  husband,  Manue,  of  the  angel's  apparition 
and  message.  Manue  earnestly  prayed  that  he  might  be  fa- 
voured with  the  like  vision.  His  petition  was  granted,  and, 
in  a  second  visit,  the  angel  not  only  made  himself  visible  to 
him,  but  moreover  told  him  that  his  son  must  also  abstain 
from  the  same  things  that  he  had  mentioned  to  his  wife. 
Manue  begged  his  guest  to  let  him  dress  a  kid  for  his  repast. 
The  angel  refused  to  eat  of  his  bread,  saying  that,  if  he  chose 
to  make  a  holocaust  of  his  kid,  he  might  offer  it  to  the  Lord. 
Manue  laid  the  kid  upon  the  rock,  and  set  fire  to  it :  as  the 
flame  arose,  the  angel  ascended  with  it,  and  appeared  to  them 
no  more.  The  child  of  promise  was  born  soon  after,  and 
named  Samson.  Every  direction  that  God  had  given  to  his 
parents  concerning  his  education,  was  religiously  observed  ; 
his  hair  was  not  cut,  neither  wine  nor  any  strong  liquor  did 
he  drink  :  the  child  was  blessed  by  God,  and  became  the 
strongest  of  men.  Being  of  a  mature  age,  he  fell  in  love 
with  a  Philistine  woman,  and  begged  his  father's  consent  to 
marry  her.     His  father  had  an  abhorrence  of  the  very  name 


AGE  IV.]  HOLY  BIBLE.  131 

of  a  Philistine,  and  at  first  refused  his  consent,  not  knowing 
that  his  son,  in  that  point,  acted  under  the  immediate  influence 
of  God's  holy  Spirit.  For  Samson  was  a  figure  of  Jesus  Christ 
the  strong^  the  tvonderful^  who  was  one  day  to  espouse  the 
Church  of  the  Gentiles,  after  having  been  rejected  by  the 
Jews.  Samson,  by  this  alliance,  sought  every  occasion  to 
chastise  the  Philistines  for  the  many  and  grievous  calamities 
they  had  brought  upon  the  people  of  Israel.  Being  one  day 
on  his  way  to  the  town,  where  his  intended  spouse  resided, 
he  was  met  by  a  young  lion,  that  came,  foaming  with  rage,  to 
devour  him.  Samson,  without  weapon  or  defence,  rushed 
forward,  by  the  impulse  of  the  holy  Spirit,  and,  laying  hold  of 
the  lion,  tore  him  with  as  much  ease  as  he  would  have  torn 
a  kid  in  pieces.  He  threw  the  carcass  aside,  and  there  left 
it.  Some  days  after,  as  he  returned  the  same  way,  he  step- 
ped aside  to  look  at  it ;  and,  behold,  a  swarm  of  bees  had 
settled,  and  formed  a  honey-comb  in  the  mouth  of  the  dead 
lion.  This  singular  circumstance  gave  occasion  to  a  noted 
riddle,  which  Samson  proposed  to  the  thirty  young  Philis- 
tines, who  were  appointed  to  accompany  him  during  the  seven 
days'  solemnization  of  his  marriage  with  their  countrywoman. 
He  proposed  it  in  the  following  words, — Out  of  the  eater  came 
forth  meat,  and  out  of  the  strong  came  forth  sweetness  ;  and 
he  promised  to  give  each  of  them  a  suit  of  clothes  if  they 
solved  it  within  the  seven  days,  upon  condition  they  promised 
also,  on  their  part,  to  pay  him  the  like  forfeit  if  they  failed. 
The  condition  was  accepted  of.  They  puzzled  for  three  days 
about  the  riddle,  but  could  not  expound  it :  they  then  applied 
to  the  bride,  telling  her,  she  must  obtain  a  discovery  of  the 
secret  from  her  husband,  or  they  would  burn  her  and  her  fa- 
ther's house  if  she  did  not.  She  immediately  employed  all 
the  female  arts  she  was  capable  of  to  induce  him  to  let  her 
know  what  the  riddle  signified ;  she  wept  and  complained, 
she  caressed  and  soliciten,  till,  on  the  seventh  day,  sne  pre- 
vailed upon  him  to  expound  the  problem,  which  she  imme- 
diately communicated  to  her  countrymen.  They  hastened  to 
Samson  before  the  sun  went  down,  and  said,  What  is  sweeter 
than  honey,  and  what  is  stronger  than  a  lion  ?  Samson,  by 
the  direction  of  almighty  God,  set  off  to  Ascalon,  where  he 
saw  thirty  Philistines,  whom  he  stripped,  and  pivc  their 
garments,  as  a  forfeit,  to  the  young  men  who  had  declared 
the  riddle. 

The  holy  fathers,  in  their  remarks  upon  the  boDey-comb, 
which  Sams4>n  found  in  the  lion's  mouth,  take  ooeasion  to 


132  HISTORY  OF  THE  [age  iv. 

speak  of  that  wonderful  change  which  Jesus  Christ  wrought 
by  his  holy  Spirit  among  the  Gentiles.  Furious  as  a  lion, 
the  Pagan  people  once  raged  and  threatened  destruction  to 
the  Christian  Church,  till,  being  disarmed  by  the  power  of 
Jesus  Christ,  they  ceased  from  acts  of  violence,  and  yielded 
to  the  force  of  truth.  Softened  into  mildness  by  the  doc- 
trine and  spirit  of  the  Gospel,  they  forgot  their  savage  tem- 
per, and,  being  regenerated  in  the  waters  of  baptism,  became 
the  children  of  adoption,  and  were  formed  into  one  body  of 
true  believers,  under  one  and  the  same  Head. 

A.  M.  2867.]      Samson's  wonderful  Exploits,      [A.  C.  1133. 
Judges  15. 

Samson,  being  provoked  at  the  perfidious  behaviour  of  the 
Philistine  youths,  and  grieved  at  the  shameful  treachery  of 
his  wife,  abruptly  left  the  house,  and  returned  home.  Her 
parents  concluded,  from  the  manner  of  his  going  off,  that  he 
did  not  intend  to  return,  and  therefore  married  their  daughter 
to  another  man.  But,  contrary  to  their  expectation,  Samson 
returned  some  time  after,  and  re-demanded  his  wife.  Her 
father  made  him  excuses  for  what  he  had  done,  and  offered 
his  youngest  daughter  in  her  stead.  Neither  his  offer  nor 
his  excuses  were  accepted  of.  Sensible  of  the  injury  he  had 
received,  Samson  publicly  declared  from  that  day  he  should 
think  himself  warranted  to  do  them  all  the  mischief  he  could, 
in  punishment  of  their  crimes.  His  first  attempt  against 
them  was  of  a  very  singular  nature.  He  caught  three  hun- 
dred foxes,  and,  tying  them  by  the  tail  two  and  two  together, 
with  a  Hghted  torch  in  the  middle,  he  let  them  out  into  the 
vineyards  and  corn-fields,  by  which  means  the  whole  produce 
of  the  adjacent  country  was  entirely  destroyed.  So  extra- 
ordinary a  contrivance  of  doing  mischief  made  the  Philistines 
extremely  curious  to  know  the  author  and  the  motive  of  it. 
They  discovered  the  author  to  be  Samson,  and  his  motive 
the  evil  treatment,  which  he  had  received  from  his  wife  and 
father-in-law.  These,  then,  they  looked  upon  as  the  real 
authors  of  their  misfortunes ;  against  these  they  directed  their 
revenge,  and  burnt  them  alive.  Samson,  who,  by  the  angel's 
express  declaration  to  his  parents,  had  been  appointed  to 
chastise  the  enemies  of  his  country,  was  not  yet  satisfied. 
He  performed  such  singular  feats  of  valour  against  the  Philis- 
tines, and  spread  such  a  terror  amongst  them,  that  they  rais- 
ed an  army  to  oppose  him.     The  tribe  of  Juda  was  alarmed 


AGE  IV.]  HOLY  BIBLE.  133 

at  their  warlike  preparations,  and  sent  to  know  of  the  Philis- 
tines what  they  meant.  They  received  for  answer,  that 
nothing  more  was  intended  than  the  death  of  Samson.  The 
answer  did  not  remove  their  fears.  They  thought  a  part  of 
the  storm,  when  it  was  once  raised,  might  possibly  fall  upon 
them,  and  concluded  the  best  step  they  could  take  would 
be,  to  prevent  it  by  delivering  Samson  into  their  hands.  Sam- 
son had  retreated  into  a  cave  in  the  rock  of  Etam.  Thither 
they  sent  three  thousand  of  their  choicest  men  to  secure  him ; 
yet,  such  was  the  awful  fear  they  had  of  his  mighty  strength, 
that  they  scarce  dared  to  approach,  much  less  lay  their  hands 
upon  him.  They  told  him  the  purport  of  their  coming ;  they 
stood  and  remonstrated  to  him  the  dreadful  calamities  their 
whole  nation  might  be  exposed  to,  from  the  provoked  rage 
of  a  lawless  people,  who  ruled  over  them  ;  and,  as  they  so- 
lemnly promised,  upon  oath,  not  to  take  away  his  life,  if  he 
would  only  let  them  bind  him,  he  peaceably  yielded  himself 
up  into  their  hands,  and  wiUingly  consented  to  be  their  pri- 
soner. They  bound  him  with  two  new  cords,  and  led  him 
off  towards  the  Philistines.  The  PhiHstines  shouted  with 
joy  at  the  sight,  and  began  to  think  themselves  out  of  all 
danger  from  their  formidable  adversary.  Samson  was  at  that 
moment  strongly  moved  by  the  Spirit  of  the  Lord,  and,  by  a 
sudden  exertion  of  strength,  burst  his  bands  asunder  with  as 
much  ease  as  flax  is  consumed  by  fire  :  then,  snatching  up 
the  jaw-bone  of  an  ass,  that  lay  accidentally  in  his  way,  he 
rushed  upon  his  enemies,  and,  with  that  single  weapon,  slew 
a  thousand  of  them.  The  heat,  and  vigour  of  his  efforts, 
brought  on  an  excessive  thirst :  he  called  upon  God  for  re- 
lief in  that  extremity.  God  heard  his  prayer,  and  out  of  the 
dry  bone  drew  a  copious  spring  of  water,  with  which  he  re- 
cruited his  drooping  vigour.  Samson  returned  his  immediate 
(hanks  to  God,  and,  as  a  monument  of  his  gratitude,  gave  to 
the  place  a  name,  which  should  perpetuate  the  miracle  to  fu- 
ture ages. 

To  men  full  of  that  wisdom,  which  is  taught  by  a  vain 
world,  these  facts  may  be  a  subject  of  profane  wit  ahd  ridi- 
cule ;  but  to  the  saints,  who  guide  their  thoughts  and  actions 
by  the  spirit  of  God's  word,  they  furnish  matter  of  devout 
meditation.  Spiritual  matters  come  not  within  the  reach  of 
the  sensual  man's  knowledge  :  he  judges  and  he  talks  of  the 
things  of  (Jod  only  as  they  strike  his  senses,  and  accord  with 
his  worldly  notions ;  while  the  humble  Christian  measures 
them  by  the  rule  of  faith,  and  considers  them  in  the  spirit  of 


134  HISTORY  OF  THE  [age  iv. 

true  piety.  The  great  saint  Gregory  speaks  of  Samson's  vic- 
tory over  the  Philistines  as  a  figurative  representation  of 
that,  which  Jesus  Christ  has  since  gained  over  the  Pagan 
M^orld.  In  his  hand  the  patience  and  simplicity  of  a  few  fish- 
ermen have  been  more  efiicacious  than  the  bone  of  a  dead 
animal  was  in  the  hand  of  Samson  :  by  those  he  defeated  the 
wisdom  of  philosophers  ;  by  those  he  triumphed  over  the  rage 
of  insulting  tyrants,  and  put  the  power  of  superstition  and  in- 
fidelity to  flight.  The  humble  servants  of  Jesus  Christ,  being, 
like  him,  patient,  and  prepared  to  die  with  pleasure  in  his 
service,  are,  since  their  death,  become  a  source  of  living  wa- 
ters, and  the  instruments  of  many  flowing  graces,  which  God, 
by  their  intercession,  plenteously  diffuses  through  the  whole 
Church. 

A.  M.  2880.]   The  Gates  of  Gaza.  Judges  16.  [A.  C.  1120. 

The  Philistines  grew  more  active  from  disappointment, 
and  the  late  stroke  they  had  received  did  but  whet  their  de- 
sire of  revenge.  They  scarce  allowed  Samson  any  time  to 
breathe  ;  they  narrowly  observed  all  his  motions,  and  dili- 
gently sought  every  opportunity  either  to  surprise  or  oppress 
him.  They  had  watched  him  into  the  town  of  Gaza  ;  secure, 
as  they  thought,  of  their  prey,  they  in  a  very  few  hours  collect- 
ed a  considerable  number  of  men  to  surround  him,  and  posted 
a  strong  guard  at  the  town  gates,  watching  there  the  whole 
night  in  silence,  that  in  the  morning  they  might  kill  him  as 
he  went  out.  Samson,  in  the  mean  time,  had  laid  himself 
down  to  rest,  thoughtless  of  the  danger  that  surrounded  him. 
He  slept  till  midnight,  when,  being  apprized  of  his  situation, 
he  arose,  hastened  to  the  town  gates,  and,  with  one  effort  of 
his  strength,  tore  them  up,  with  their  posts  and  bolts,  threw 
them  upon  his  shoulders,  as  trophies  of  triumph,  and,  thus 
accoutred,  he  marched  intrepidly,  through  the  midst  of  his 
enemies,  up  the  steep  summit  of  the  hill  that  faces  Hebron, 
with  as  much  ease  as  if  he  had  walked  upon  a  smooth  plain, 
disencumbered  from  every  weight.  Struck  with  astonishment 
at  such  a  prodigy  of  strength,  the  guards  stood  motionless, 
and  all  Philisthiim,  on  the  report,  were  seized  with  such  panic, 
that  they  never  after  dared  to  oppose  him  with  open  force. 

The  lines  of  this  surprising  personage,  says  saint  Gregory, 
are  too  strongly  drawn  out,  not  to  discover,  at  first  sight,  whom 
they  are  designed  to  represent.  It  is  the  figure  of  Jesus 
Christ  himself,  whom  the  Jews  never  ceased  to  persecute, 


AGE  IV.]  HOLY  BIBLE.  1» 

till  they  saw  him  dead,  and  consigned  to  the  tomb.  There, 
as  he  slept,  the  guards  were  placed  around  his  sepulchre,  to 
prevent  his  being  taken  away  by  surprise  ;  when,  behold, 
during  the  silence  of  the  night,  he  victoriously  rose  again  to 
life,  and,  by  an  unexpected,  but  most  wonderful  appearance, 
put  the  soldiers  to  flight,  that  had  been  placed  to  guard  him. 
Triumphant  over  the  malice  of  his  enemies,  he  broke  down 
the  bolts  and  bars  of  death,  which  he  carried  with  him  to  the 
holy  mountain  of  Olivet,  and  from  thence  ascended  into  hea- 
ven, setting  open  to  his  followers  the  gates  of  eternal  life, 
which,  till  that  time,  had  been  shut,  by  the  sin  of  our  first  pa- 
rents, against  their  unfortunate  posterity. 

A.  M.  2885.]    Death  of  Samson,  Judges  16.    [A.  C.  1115. 

Happy  had  it  been  for  Samson,  if  he  had  only  shown  as 
much  resolution  against  a  false  woman's  charms,  as  he  had 
strength  against  hons  and  the  armies  of  the  Philistines.  Da- 
lila,  by  her  allurements  and  treacherous  caresses,  proved  the 
ruin  of  a  man,  whom  the  united  force  of  men  had  not  been 
able  to  hurt.  She  dwelt  in  the  vale  of  Sorec,  and  is  thought 
by  many  to  have  been  his  wife.  The  Philistines,  observing 
how  fond  Samson  seemed  to  be  of  her,  promised  her  a  con- 
siderable recompense,  if  she  could  only  learn  and  discover  to 
them  the  secret  of  his  strength.  Dalila,  like  many  of  her  sex, 
being  influenced  by  love  of  gain,  began  to  try  her  art  to  de« 
ceive  and  betray  the  man  who  loved  her.  She  proposed 
her  malicious  questions,  which  Samson  prudently  defeated  by 
his  delusive  answers  ;  he  told  her,  that,  to  make  him  as  weak 
as  other  men,  she  had  but  to  tie  him  with  seven  wet,  or  with 
nine  new  cords,  or  to  fasten  him  by  seven  hairs  of  his  head* 
She  tried  them  one  after  another,  and  found  herself  as  often  dis- 
appointed. She  thereu{)on  became  more  and  more  pressingi 
and  continually  hung  upon  him  for  many  days ;  she  reproach- 
ed and  flattered,  she  threatened  and  caressed,  by  turns,  till 
his  soul  fainted  away,  and  was  wearied  even  unto  death: 
then,  opening  the  truth,  he  said  to  her,  that,  being  a  Nazarite, 
that  is,  a  jxMson  consecrated  to  (J(><1  from  his  infancy,  the 
scissors  had  never  come  near  his  head,  and  that  his  strength 
depended  uj)on  his  hair.  The  treacherous  wonmn  v^ve  im- 
mediate notice  to  the  princes  of  the  Philistines,  ann  invited 
them  to  come,  as  Samson  had,  at  last,  optMied  his  heart  to  her. 
She  coujposed  him  to  sleep,  called  a  barber,  and  shav*»d  hhn 
both  of  his  hair  and  strength  at  once.     Sarason  awoke  Orom 


136  HISTORY  OF  THE  [age  iv. 

sleep,  little  caring,  as  he  seemed,  about  the  presence  of  his 
enemies,  but  thought  he  would  go  out,  as  he  did  before,  and 
shake  himself,  not  knowing,  as  the  Scripture  says,  that  the 
Lord  had  departed  from  him.  The  Philistines  seized  him, 
and,  forthwith  putting  out  his  eyes,  led  him,  bound  in  chains, 
to  Gaza,  and  shut  him  up  to  grind  in  a  mill.  To  that  dis- 
graceful drudgery  Samson  was  confined,  bereft  of  his  sight, 
and  the  solaces  of  life.  During  his  confinement  his  hair  be- 
gan to  grow ;  and,  as  his  hair  increased,  his  strength  also 
gradually  returned.  The  lords  of  the  Philistines  had,  at  that 
time,  assembled  to  celebrate  the  feast  of  their  god  Dagon ; 
their  place  of  entertainment  was  a  large  hall,  whither  they 
ordered  Samson  to  be  brought,  that  he  might  play  before 
them.  Samson  was  therefore  brought  out  of  prison,  and 
made  to  play  for  the  diversion  of  his  insulting  enemies.  He 
desired  the  boy,  who  guided  his  steps,  to  let  him  rest  upon 
the  pillars  that  supported  the  house.  There,  calling  upon  the 
Lord  to  restore  him  his  former  strength,  and  desiring  to  die 
with  the  Philistines,  he  took  hold  of  one  pillar  with  his  right 
hand,  and  the  other  with  his  left,  and  shook  them  violently 
together,  till  the  whole  edifice  fell  down,  and  crushed  him, 
with  three  thousand  of  the  Philistines,  under  its  ruins. 

Samson's  death,  which  was  severely  felt  by  the  enemies 
of  his  God  and  country,  is,  according  to  the  holy  fathers,  an 
emblem  of  that  great  overthrow  which  Jesus  Christ,  by  his 
death,  gave  to  the  infernal  powers.  For  then  it  was,  says 
saint  Paulinus,  that  the  temple  of  Satan  was  pulled  down,  and 
the  pride  of  his  bold  associates  humbled  to  the  dust.  But  it 
is  not  the  figurative  sense  only,  that  the  fathers  confine 
their  remarks  upon  in  this  history.  They  deplore  the  misfor- 
tune of  an  invincible  hero,  who,  notwithstanding  his  invincible 
strength,  was  at  last  conquered  by  a  woman.  By  a  woman's 
power,  he  became  not  only  weak,  but  likewise  blind,  and  was 
condemned,  like  a  beast,  to  grind  in  a  mill.  His  misfortune 
gives  us  the  striking  likeness  of  a  sinner,  who,  being  stripped 
of  his  inherent  virtues,  and  deprived  of  the  lights  of  the  Holy 
Ghost,  becomes  abandoned  to  his  pleasures,  and  enslaved  to 
the  pomps  of  a  wicked  world  ;  groaning  under  the  tyranny  of 
his  passions,  he  toils  and  frets  in  the  pursuit  of  what  only 
tends  to  feed  his  desires  and  increase  his  troubles.  A  sinner 
in  this  state  has  no  other  remedy,  than  to  raise  his  voice,  with 
Samson,  and  to  pray  that  his  former  strength  may  be  restored 
to  him.  It  is  by  repentance  only,  says  the  same  saint  Pauli- 
nus, that  the  soul  can  recover  her  lost  virtues,  and  triumph 


iiuE  IV.]  HOLY  BIBLE.  137 

over  the  enemies  of  her  salvation  :  by  that  she  regains  her 
first  strength ;  by  that  she  destroys  the  works  of  Satan  ;  by 
that  she  dies  to  sin  and  self-love,  that  she  may  henceforward 
live  to  God  alone. 


A.  M.  2570.]        Death  of  the  Levite's  Wife,       [A.  C.  1480. 
Judges  19. 

In  the  two  last  chapters  of  the  book  of  Judges  is  related  a 
fact,  which  is  commonly  thought  to  have  happened  soon  after 
the  death  of  Josue.  A  certain  Levite,  who  dwelt  in  Mount 
Ephraim,  had  married  a  woman  of  the  town  of  Bethlehem  ; 
upon  some  disagreement  between  them,  they  separated,  and 
the  woman  returned  home  to  her  parents.  The  Levite  still 
retained  an  affection  for  his  wife,  and,  at  the  end  of  four 
months,  went  over  to  B^lehem,  with  an  intention  of  propos- 
ing a  reconcihation,  and  of  taking  her  back.  His  father-in- 
law  received  him  with  great  cordiality,  and  his  wife,  forget- 
ting all  that  had  passed  between  them,  expressed  the  ten- 
derest  affection  for  her  husband.  The  friendly  civilities  he 
there  met  with  made  him  prolong  his  stay  a  day  or  two 
more  than  he  had  intended.  He  at  last  took  leave,  and  set 
off  upon  his  return,  in  the  company  of  his  wife  and  a  man 
servant.  About  sunset  they  arrived  at  Gabaa,  a  town  be- 
longing to  the  tribe  of  Benjamin,  where  they  proposed  to 
pass  the  night.  They  remained  for  some  time  in  the  street, 
before  any  one  would  offer  them  a  lodging.  At  last  an  hos- 
pitable old  man,  who  was  also  from  Mount  Ephraim,  coming 
home  after  his  day's  work,  perceived  the  Levite  and  his 
wife. in  the  street,  and,  in  a  friendly  manner,  invited  them  to 
his  house.  After  a  frugal  supper,  they  retired  to  rest,  when 
some  of  the  riotous  townsmen  beset  the  house,  and  demand- 
ed the  stranger,  with  a  lewd  intent  to  abuse  him.  The  hos- 
pitable old  man  used  every  argument  to  reduce  them  to  rea- 
son ;  but  arguments  were  lost  on  men  who  were  burning  with 
lawless  passion  :  both  he  and  his  guest  grew  terrified  at  their 
threats,  and,  to  stop  their  cries,  abandoned  the  Levite's  wife 
to  their  discretion.  The  wicked  wretches  committed  such 
brutish  violence  upon  her  the  whole  night,  that  she  was  but 
just  able,  next  morning,  to  crawl  back  to  her  husband's  lodgings. 
She  had  scarce  roached  the  door,  when  she  dropped  down  dead, 
with  her  ams  extended  upon  tl\e  ground, demanaing vengeance, 
as  it  were,  for  the  outrage  slie  hnd  suffered.  The  Levite 
rose  when  it  was  light,  opened  the  door,  and,  finding  his  wife 
12*  S 


138  HISTORY  OF  THE  [age  iv. 

m  that  posture,  thought  she  was  only  taking  her  rest,  and 
said  to  her,  Arise,  and  let  us  be  going  ;  but,  as  she  made  no 
answer,  perceiving  she  was  dead,  he  took  her  up,  laid  her  upon 
his  ass,  and  returned  to  his  house,  meditating  revenge  against 
the  whole  tribe  of  Benjamin,  as  accessary  to  her  death.  As 
soon  as  he  was  come  home,  he  took  a  sword,  and  divided  the 
dead  body  of  his  wife,  w^ith  her  bones,  into  twelve  parts, 
which  he  distributed  through  the  different  tribes  of  Israel. 
All  were  shocked  with  horror  at  the  crime  of  Benjamin,  and 
unanimously  agreed  to  concur  in  washing  out  a  stain,  that  had 
disgraced  the  whole  Hebrew  nation. 

Saint  Ambrose  admires  the  unanimity,  and  extols  the  zeal, 
that  animated  the  Israelites  on  this  occasion  :  they  resolved 
to  see  justice  done  to  an  injured  man,  and  reparation  made  to 
the  sanctity  of  the  law,  which  had  been  so  enormously  vio- 
lated. An  outrage  done  to  the  m^riage  bed,  says  that  holy 
father,  put  them  all  into  flame ;  a  single  tribe  had  commit- 
ted the  crime,  and  they  all  agreed  in  their  resolves  to  punish 
it.  To  remain  inactive,  was,  in  their  opinion,  to  approve  the 
fact,  and  to  become  partners  of  the  guilt.  They  were  afraid, 
lest  the  tacit  dissimulation  of  so  notorious  an  offence  might 
make  the  other  tribes  liable  to  the  bolts  of  God's  wrath, 
which  one  of  them  had  so  justly  merited.  The  holy  doctor 
expresses  great  concern  at  the  corruption  of  morals  that 
reigned  in  his  time  ;  he  deplores  the  many  infidelities  that 
were  committed  against  the  sanctity  of  marriage,  in  contempt 
of  God's  law  ;  he  arraigns  the  shameful  licentiousness  of 
those,  who  not  only  plunge  into  vice  themselves,  but  also 
encourage  it  in  others ;  who  never  exert  their  influence  or 
authority  to  condemn  or  correct,  but  as  interest  or  passion 
guides.  To  such  degenerate  Christians,  he  proposes  the  ex- 
ample of  the  Israelites,  who,  being  actuated  by  a  laudable 
zeal  for  public  justice,  resolved  upon  the  most  vigorous  ef- 
forts to  chastise  the  delinquents,  and  put  a  stop  to  vice. 
They  were  influenced  by  no  respect  of  persons,  nor  misled 
by  any  false  compassion,  either  to  palliate  or  excuse  notorious 
guilt,  at  the  expense  of  injured  innocence. 

A.  M.  2570.]    Punishment  of  the  Benjamites.  [A.  C.  1430. 
Judges  20. 

The  Israelites  having  appointed  Maspha  for  the  place  of 
general  rendezvous,  the  injured  Levite  there  appeared,  and 
renewed  his  complaint  against  the  Benjamites.     His  story 


AGE  IV.]  HOLY  BIBLE.  139 

roused  an  honest  indignation  in  the  breasts  of  all ;  they  resolv- 
ed to  see  justice  done  in  a  point  which  concerned  the  com- 
munity ;  they  drew  together  a  numerous  army  to  support 
their  resolves  against  any  resistance  that  the  Benjamites 
might  make,  and  God  himself  named  the  general  to  command 
the  troops.  Before  they  proceeded  to  acts  of  violence,  they 
tried,  by  deputies,  to  make  their  unhappy  brethren  sensible 
of  their  crime,  and  to  prevail  upon  them  to  deliver  up  the 
perpetrators  of  it,  that  they  might  be  punished,  as  the  Lord 
directed.  The  Benjamites  not  only  refused  to  make  any 
satisfaction  for  the  injury  they  had  done,  but  declared  them- 
selves the  protectors  of  their  friends  and  fellow  citizens. 
They  raised  an  army  of  five  and  twenty  thousand  men,  and 
a  civil  war  was  unhappily  commenced.  The  Israelites  ad- 
vanced with  great  confidence  to  give  them  battle,  in  which 
they  had  the  misfortune  to  lose  two  and  twenty  thousand  of 
their  best  troops.  They  were  surprised,  but  not  dejected, 
at  this  unexpected  overthrow ;  they  prepared  for  a  second 
battle  ;  with  tears  in  their  eyes,  they  begged  the  Lord  of 
hosts  to  give  a  blessing  to  their  arms ;  but  victory  still  de- 
clared against  them ;  they  were  routed  a  second  time,  with 
the  slaughter  of  eighteen  thousand  men.  The  Israelites  be- 
gan to  be  alarmed  :  to  meet  with  two  such  bloody  defeats,  in 
a  war  so  just  on  their  side,  and  where  the  numbers  were  so 
greatly  in  their  favour,  seemed  unaccountable.  In  this  un- 
happy state  of  aft'airs,  they  had  recourse  to  God ;  they  went 
in  procession  to  the  tabernacle,  which  had  been  set  up  in 
Silo,  a  city  of  the  tribe  of  Ephraim  ;  there  they  sat  and  wept 
before  the  Lord ;  they  fasted,  they  prayed,  and  begged  to 
know,  whether  it  was  his  will,  that  they  should  still  proceed 
against  the  Benjamites.  Phinces,  the  grandson  of  Aaron, 
was  high  priest  at  that  time,  and,  by  his  mouth,  (lOil  declared 
to  the  Israelites,  that  they  should  go  for  the  third  time  against 
Benjamin,  and  gain  a  complete  victory.  Upon  this  assu- 
ranee,  the  confederate  tribes  marched  against  the  town  of 
Gabaa.  The  Benjamites  rushed  out  intrepidly  to  meet  them, 
not  doubting  but  they  should  beat  them  back  with  the  same 
slaughter  as  they  had  done  twice  before.  To  confirm  them 
in  tlieir  rash  opinion,  the  Israelites  designedly  gave  way,  and 
drew  them  oil'  to  some  distance.  They  then  faced  about,  and, 
at  the  same  time,  a  body  of  their  troops,  which  had  been 
placed  in  ambuscade  near  the  town,  rushed  out  upon  the 
enemies'  rear.  The  Benjamites  were  now  hemmed  in  be- 
tween two  aiiuics ;    whichever  way  they  turned,  they  met 


140  HISTORY  OF  .THE  [age  it. 

with  an  implacable  enemy ;  they  received  no  quarter,  and 
were  all  cut  off  to  a  man.  The  conquerors  set  fire  to  their 
towns  and  villages,  laid  every  thing  waste  before  them,  and 
the  massacre  was  so  universal,  that,  of  the  whole  tribe  of 
Benjamin,  only  six  hundred  men  escaped,  by  flying  into  the 
desert.  The  Israelites  seemed  fully  bent  upon  the  total  ruin 
of  that  unhappy  tribe :  for,  in  the  warmth  of  their  resent- 
ment, they  bound  themselves  by  oath  not  to  marry  their 
daughters  to  any  of  the  miserable  survivors.  When  the  heat 
of  passion  was  over,  they  began,  upon  more  cool  reflection, 
to  be  sorry  for  what  they  had  done ;  and,  instead  of  rejoicing, 
were  extremely  grieved  at  a  victory,  which  had  nearly  extin- 
guished one  of  their  tribes.  They  wished  to  see  the  loss 
repaired  :  the  town  of  Jabas  Galaad  furnished  them  with  the 
means.  The  inhabitants  of  that  town  had  been  deficient  in 
their  duty  during  the  late  war.  By  general  agreement,  it 
was  resolved  to  punish  them  on  that  account.  An  army  of 
ten  thousand  men  was  accordingly  sent  to  put  them  all  to  the 
sword,  excepting  the  young  virgins,  who  were  reserved,  and 
given  in  marriage  to  the  surviving  Benjamites. 

Wonderful  is  the  conduct  of  divine  Providence  through 
this  whole  affair.  No  war,  in  appearance,  was  ever  more 
warrantably  undertaken ;  it  had  the  approbation  of  God  himself, 
and  yet  was  very  unsuccessful  in  the  two  first  engagements. 
By  that,  says  saint  Gregory,  almighty  God  would  signify  to 
us,  how  exempt  from  sin  they  ought  to  be,  who  undertake  to 
punish  it  in  others.  Preposterous  is  the  attempt  to  call  our 
brethren  to  an  account  for  faults,  which  we  encourage  by 
example.  However  great  may  be  the  provocation,  and  how- 
ever just  the  cause  to  punish,  the  weapons  of  severity  are 
not  to  be  taken  up,  but  with  the  greatest  caution,  and  always 
with  regret.  The  severe  punishment  inflicted  on  the  guilty 
Benjamites,  as  we  have  seen,  became  a  subject  of  real  sor- 
row to  those  by  whom  it  had  been  inflicted.  The  generous 
Israelites  were  grieved  to  see  a  kindred  people  reduced  so 
low  ;  they  wept  to  think  that  they  had  been  the  unhappy  in- 
struments of  such  severity ;  they  had  no  sooner  struck  the 
fatal  blow,  than  they  repented,  and  turned  their  thoughts 
upon  the  means  of  repairing  what  they  had  endeavoured  to 
destroy.  It  would  be  shameful,  as  the  holy  fathers  observe, 
for  Christians,  in  point  of  charity,  to  be  outdone  by  Jews,  to 
be  less  tender  of  their  neighbour's  interest,  to  show  less  feel- 
ing, or  to  be  less  compassionate,  for  a  brother's  sufferings. 


AGE  IV.]  HOLY  BIBLE.  141 

A.  M.  2708.]         Ruth  follows  NoemL  Ruth  2. 

The  short,  but  interesting  story  of  Ruth,  happened  under 
the  judges,  and  makes  a  book  of  itself.  The  sacred  writer 
tells  us,  that,  at  a  time  when  the  land  of  Israel  was  sorely 
vexed  by  famine,  a  certain  man,  by  name  Elimelech,  of  the 
town  of  Bethlehem,  retired,  with  Noemi,  his  wife,  and  two 
sons,  into  the  country  of  the  Moabites,  not  to  starve  in  his 
own.  After  his  death,  Noemi  married  her  two  sons  to  two 
young  women  of  that  country,  whose  names  were  Orpha  and 
Ruth.  They  lived  ten  years  together,  but  no  issue  came 
from  either  of  the  two  marriages :  the  two  brothers  died, 
and  left  their  disconsolate  mother  in  a  childless  widowhood. 
Having  no  consolation  to  expect  in  the  land  of  Moab,  Noemi 
resolved  to  return  into  her  own  country,  where  the  famine 
was  no  longer  felt.  She  communicated  her  design  to  Orpha 
and  Ruth ;  they  both  desired  to  accompany  her  to  Bethle- 
hem. She  begged  they  would  not  think  of  accompanying  a 
friendless  widow,  from  whom  they  had  neither  fortune  nor 
comfort  to  expect,  but  return  to  their  relations,  from  whom 
they  might  meet  with  both  :  she  represented  to  them,  that,  by 
going  along  with  her,  they  would  but  throw  themselves  into 
fresh  miseries  ;  that  her  present  distress  was  sufficient  with- 
out any  other  addition ;  that  to  see  them  suffer  on  her  account 
would  increase  her  pain  ;  and  that  their  sufferings  would  be 
more  afflicting  to  her  than  her  own.  Orpha  yielded  to  Noe- 
mi's  reasons,  tenderly  embraced  her,  and  returned  to  Moab. 
Ruth  was  too  much  attached  to  her  mother-in-law  to  think 
of  leaving  her ;  with  the  greatest  eagerness,  she  begged  that 
they  might  be  never  separated  from  each  other :  I  will  ac- 
company you,  said  she,  wherever  you  shall  go,  and  with  you 
1  will  for  ever  dwell ;  your  people  shall  l)e  my  j>eople,  and 
your  God  shall  be  mine  ;  in  the  same  land  with  you  1  will 
live  and  die,  and  nothing  but  death  shall  ever  part  us.  Noe- 
mi could  not  refuse  so  alfcctionate  and  so  resolute  a  request ; 
she  consented  to  Ruth's  going  with  her,  and  they  both  came 
to  Bethlehem.  It  was  then  harvest  time,  and  Ruth  desired 
leave  of  her  mother  to  go  into  the  neighbouring  fields,  where 
she  might  glean  some  small  relief  in  their  scanty  cireoastan* 
ces.  A  kiiul  providence  conducted  her  into  a  field  belong^  to 
Hooz,  a  near  relation  of  Elimelech,  Noemi^s  former  husbuid* 
Her  remarkable  diligence  drew  the  eyes  of  the  reapers;  and 
Booz,  from  the  favourable  account  he  had  received  from  hia 
overseer,  of  Ruth's  dutiful  behaviour  to  her  mother,  and  of 


142  HISTORY  OF  THE  [age  iv. 

her  diligence  at  work,  ordered  every  kindness  and  civility  to 
be  shown  her.  He  bade  his  reapers  scatter  the  corn  on  pur- 
pose, and  leave  Ruth  a  sufficient  quantity  to  requite  her  am- 
ply for  the  pains  she  took  ;  if  she  should  be  willing  to  reap^ 
he  told  them  not  to  hinder  her,  and  insisted  upon  her  eating 
and  drinking  with  his  servants. 

This  goodness  of  Booz  to  Ruth  has  been  considered,  by 
the  holy  fathers,  as  an  emblem  of  that  which  Jesus  Christ 
has  since  shown  to  his  Church.  Booz  did  not  disdain  to  take 
notice  of  a  poor  stranger  ;  neither  the  present  meanness  of 
her  appearance,  nor  the  past  errors  of  her  religious  senti- 
ments, excluded  her  from  the  acts  of  his  humanity.  Ruth's 
steady  attachment  to  Noemi  is  an  example  of  that  unshaken 
fidelity,  which  every  Christian  owes  to  Jesus  Christ  and  his 
Church.  He  that  loves  his  father,  mother,  or  his  kindred, 
more  than  me,  says  our  blessed  Saviour,  is  not  worthy  of 
me :  whoever  will  come  after  me,  let  him  deny  himself, 
take  up  his  cross,  and  so  follow  me.  If,  in  following  Jesus 
Christ,  worldly  advantages  must  be  sometimes  given  up,  and 
hardships  undergone,  an  upright  mind  and  a  peaceful  con- 
science will  confer  an  inward  satisfaction,  which,  without 
virtue,  no  riches  can  purchase,  and  no  power  bestow.  Noe- 
mi's  poverty  was  to  Ruth  of  more  advantage  than  all  the 
wealth  of  Moab  ;  and  they,  who,  by  a  firm  and  generous 
attachment,  stand  steady  to  the  principles  of  duty,  will  also 
receive  their  reward  in  the  end.  They  may  suffer ;  they 
may  be  oppressed  for  a  time  ;  the  hour  of  their  delivery 
hastens  on,  an  eternity  of  joys  is  already  prepared  to  console 
their  pains,  and  to  crown  their  patience. 

A.  M.  2708.]     Booz  espouses  Ruth.  Ruth  3.     [A.  C.  1292. 

Noemi,  being  encouraged  by  these  first  favours  that  Booz 
had  shown  to  her  daughter-in-law,  began  to  think  of  procur- 
ing her  something  more,  and  of  providing  her  with  a  settle- 
ment for  life.  She  told  her,  that  Booz  was  her  near  kins- 
man, and,  according  to  the  Mosaic  law,  ought  to  be  her  hus- 
band. Wash  thyself,  therefore,  said  she,  and  anoint  thee,  and 
put  on  thy  best  garments,  and  go  down  to  the  place  where 
he  is  winnowing  his  barley  :  but  let  the  man  not  see  thee, 
till  he  shall  have  done  eating  and  drinking.  Mark  the  place, 
when  he  retires  to  sleep  ;  go  in,  lay  thyself  down  at  his  feet, 
and  he  will  tell  thee  what  thou  hast  to  do.  In  obedience  to 
Noemi's  commands,  Ruth  punctually  performed  what  she 


AGE  IV.]  HOLY  BIBLE.  143 

otherwise  never  durst  have  thought  of.  Booz  woke  in  the 
night,  and,  being  surprised  to  find  a  woman  lying  at  his  feet, 
asked  who  she  was,  and  what  she  meant  ?  Ruth  gave  him  a 
direct  answer,  expressing  her  name  and  her  pretensions  to 
him.  Booz  immediately  acknowledged  the  affinity  there  was 
between  them,  and  commended  her  conduct  in  the  step  she 
had  taken  ;  he  praised  her  for  her  prudence  in  not  following 
the  young  men,  either  rich  or  poor,  and  promised  to  marry 
her,  if  the  man,  who  was  nearer  a-kin  than  he,  should  refuse 
her.  Sleep  till  the  morning,  said  he  ;  then  rise,  and  go  cau- 
tiously away,  before  it  ie  light  enough  for  any  man  to  see  or 
know  that  thou  camest  hither.  Towards  the  dawn  of  day 
Booz  arose,  and  gave  her  six  measures  of  barley  to  carry  to 
her  mother-in-law,  then  went  and  seated  himself  near  the  town 
gate,  where  public  justice  was  administered,  according  to  the 
custom  of  those  days.  There  seeing  his  Idnsman  pass  by,  he 
called  him  by  his  name,  and  explained  to  him  Ruth's  affair,  in 
the  presence  of  ten  respectable  witnesses.  He  told  hira 
that  Noemi,  the  widow  of  their  deceased  brother  Elimelech, 
had  a  share  in  a  certain  field,  which  she  was  willing  to  sell, 
and  that  it  was  his  right,  in  the  first  place,  either  to  take  or 
refuse  the  purchase.  The  man  said  he  would  take  it ;  then, 
replied  Booz,  you  must  take  also  the  widow,  and  raise  up  the 
name  of  thy  kinsman  in  his  inheritance.  The  man  made  an- 
swer, that  he  would  rather  choose  to  forego  his  right,  and 
yield  up  his  privilege  to  Booz.  Booz  accepted  the  offer,  and, 
the  deed  of  cession  being  immediately  made,  according  to 
the  established  form,  he  publicly  espoused  Ruth,  and  receiv- 
ed the  good  wishes  of  all  present  upon  the  occasion.  They 
wished  him  every  blessing  that  can  attend  a  happy  marriage ; 
they  prayed  that  this  young  woman  might  prove  as  great  a 
happiness  to  his  family,  as  Rachel  and  Lia  had  been  to  that 
of  Jacob  ;  that  she  might  be  an  example  of  virtue  in  Ephrata, 
and  have  a  famous  name  in  Bethlehem. 

The  issue  of  this  marriage  was  a  son  called  Obed,  the  fa- 
ther of  Isai,  and  grandfather  of  David.  Noemi  was  looked 
upon  as  one  of  the  most  fortunate  of  her  sex,  and  as  com- 
pletely blessed  in  her  daughter-in-law,  as  she  could  have  been 
in  a  numerous  offspring  of  her  own.  Fond  to  excess  of  the 
little  Obed,  she  united  the  diligence  of  a  nurse  with  the  ten- 
der aifections  of  a  mother. 

In  this  extraordinary  history  of  Ruth,  says  saint  Ambrose, 
we  see  the  qualifications  that  God  chiefly  roganls  in  the 
choice  he  makos  of  liis  friends ;  he  is  not  determined  by  the 


144  HISTORY  OF  THE  [age  iv. 

nobility  of  their  birth,  nor  even  by  the  sanctity  of  their  an- 
cestors ;  he  considers  their  personal  virtues,  and  views  the 
disposition  of  their  own  hearts.  A  daughter  of  the  Moabites, 
born  of  idolatrous  parents,  was,  in  reward  of  her  piety,  raised 
to  the  greatest  honour,  which  was  then  upon  earth — the  ho- 
nour of  being  ranked  in  the  genealogy  of  the  Messias,  and 
becoming  one  of  the  progenitors  of  Jesus  Christ,  according  to 
the  flesh.  Her  example,  says  the  same  saint,  is  a  lesson  for 
us  not  to  rely  upon  the  bare  show  and  nominal  profession  of 
a  Christian,  as  if  nothing  more  were  exacted  of  us.  Such 
once  was  the  infatuation  of  the  Jews,  who  solely  trusted  to 
their  carnal  sacrifices,  and  vainly  gloried  in  the  name  of  Abra- 
ham, as  if  that  alone  had  been  sufficient  for  their  justification. 
Without  faith,  working  by  charity,  in  the  performance  of  our 
Christian  duties,  we  can  never  please  God,  nor  become  wor- 
thy of  the  chaste  nuptials  of  Jesus  Christ  in  his  glory. 

A.  M.  2848.]    Samuel  under  the  Care  of  Hell    [A.C.I  152. 
1  Kings  1. 

Samuel,  a  renowned  and  holy  prophet,  was  from  his  in- 
fancy trained  up  to  virtue.  Anna,  his  mother,  had  for  many 
years  been  married  to  Elcana,  without  having  any  children 
Overwhelmed  with  the  excess  of  sorrow,  she  wept  and  prayed 
to  God  for  comfort  in  her  affliction  ;  she  joined  fasting  to  her 
prayers,  and  bound  herself  by  vow,  if  she  should  obtain  a 
son,  to  consecrate  him,  all  the  days  of  his  life,  to  the  divine 
service.  Samuel  was  the  fruit  of  his  mother's  piety,  and  the 
recompense  of  her  faith.  In  a  son  like  him,  says  saint  Chry- 
sostom,  Anna  became  more  happy  than  if  she  had  been  mo- 
ther of  the  greatest  prince  upon  earth.  She  received  him  as 
a  present  from  the  hand  of  God,  and,  in  compliance  with  her 
vow,  hastened  to  give  him  back  by  a  solemn  act  of  religion. 
As  soon  as  she  had  weaned  him,  she  carried  him  to  the  ta- 
bernacle, put  him  into  the  hands  of  Heli  the  high-priest,  and 
consecrated  him  irrevocably,  as  she  had  promised,  to  the  ser- 
vice of  her  Creator.  Gratitude  and  piety  alone  guided  the 
tender  feelings  of  her  love ;  she  parted  with  her  child  at  a 
time  when  the  charms  and  smiles  of  innocence  made  him  the 
more  dear.  She  knew  what  was  good  for  her  son,  and  what 
acceptable  to  God.  Her  sacrifice,  in  some  sort,  seems  to  re- 
semble that  of  Abraham.  She  offered  to  God  her  darling, 
her  only  son  ;  she  offered  him  for  life,  and  stripped  herself 
of  all  future  claim  over  him.     The  mother's  piety  was  repaid 


AGE  IV.]  HOLY  BIBLE.  146 

by  the  virtues  of  her  son.  The  little  Samuel  ministered  to 
the  Lord  under  Heli's  direction  by  day,  and  at  night  slept 
within  the  tabernacle  near  the  ark  of  God  ;  and  there  it  was 
that  God  favoured  him  with  a  special  revelation,  the  prepara- 
tory mark  of  his  future  greatness.  During  the  silence  of  the 
night,  he  heard  a  voice  calling  him  by  his  name.  Unskilled  as 
yet  in  the  language  of  the  Lord,  the  holy  youth  thought  it 
had  been  Heli's  voice,  hastily  rose,  and  asked  him  what  he 
wanted.  Heli  told  him  he  had  not  called,  bade  him  go  and 
compose  himself  to  sleep.  Samuel  had  scarce  laid  himself 
down,  when  the  same  voice  called  him  up  again :  he  ran  to 
the  high-priest,  who  ordered  him  to  return  and  sleep.  Sa- 
muel was  called  a  third  time,  and  Heli  then  knew  it  to  be 
the  Lord  who  had  called  the  youth.  Go,  sleep,  said  he  to 
him;  and,  if  thou  hear  the  voice  again,  thou  shalt  answer, 
Speak,  Lord,  for  thy  servant  heareth.  Samuel  retired  to 
take  his  rest,  and,  upon  hearing  himself  called  by  name  for  the 
fourth  time,  answered  in  the  words  that  Heli  had  commanded 
him.  The  Lord  then  informed  Samuel  of  the  heavy  judg- 
ments which  were  soon  to  fall  upon  the  high-priest  and  his 
family,  in  punishment  of  sins  that  were  too  enormous  to  be 
expiated  by  the  sacrifices  they  offered.  He  declared,  that 
he  could  no  longer  bear  the  sinful  negligence  of  a  father,  who, 
knowing  the  disorders,  and  seeing  the  profane  excesses  of  his 
two  sons,  had  contented  himself  with  a  gentle  reprimand, 
when  a  just  zeal  for  the  honour  and  sanctity  of  God's  altar 
required  the  most  exemplary  severity.  Heli  was  very  press- 
ing, the  next  morning,  to  know  what  the  Lord  had  said. 
Samuel  showed  a  great  unwillingness  to  speak,  and  nothing 
but  Heli's  importunity  could  have  prevailed  upon  him  to  im- 
part the  melancholy  secret.  Heli  humbly  submitted  to  the 
divine  decrees,  and,  with  the  deepest  regret  for  his  past  mis- 
conduct, became  sensible,  that,  to  fulfil  the  duties  of  a  father, 
it  was  not  enough  to  be  singly  good  ;  that  he,  moreover,  ought 
to  have  endeavoured  to  instil  goodness  into  his  children  ;  he 
acknowledged  his  neglect,  and  resigned  himself  to  the  pu- 
nishment thereof. 

Heli,  says  saint  Gregory,  has  many  imitators,  both  in  the 
Church  and  private  families.  Pastors  silently  behold  the  dis- 
orders of  their  flocks,  which  they  ought  to  correct,  and  pa- 
rents, cither  from  indolence  or  false  fondness,  sutler  those 
passions  to  grow  up  in  their  children,  which  ought  to  have 
been  checked  at  their  first  appearance.  Such  a  neglect  tends 
13  T 


146  HISTORY  OF  THE  [age  iv. 

to  the  ruin  of  their  souls,  and  draws  down  God's  displeasure 
both  upon  themselves  and  their  children. 

A.  M.  2888.]     HeWs  Punishment.  1  Kings  4.  [A.  C.  1112. 

The  sins  of  the  Hebrew  nation  were  sw^elled  to  a  great 
height,  and  the  Philistines  were  the  people  whom  God  had 
chosen  to  be  their  scourge.  Equally  destitute  of  divine  fa- 
vours as  of  public  virtues,  the  Israelites  were  torn  to  pieces 
by  a  calamitous  war,  their  armies  put  to  flight,  and  their 
country  plundered.  In  times  of  public  calamity  they  had 
often  humbled  themselves  under  the  hand  of  God,  and,  by  re- 
pentance, recovered  his  former  friendship.  But  now  they 
only  thought  of  carrying  the  ark  into  the  camp,  as  if  they 
meant  to  force  almighty  God  to  their  assistance,  or  to  let  the 
most  secret  emblem  of  their  religion  become  a  prey  to  their 
enemies.  Almighty  God,  whose  sanctity  is  not  to  be  sported 
with,  and  whose  justice  is  not  to  be  controlled  by  the  sham 
of  religion,  saw  the  ark  advance,  but  was  not,  on  that  account, 
the  more  propitiously  inclined  towards  his  people.  The  two 
sons  of  Heli,  Ophni  and  Phinees,  attended  the  procession  to 
their  ruin  ;  for  such  attendants  were  more  likely  to  hasten, 
than  the  ark  was  to  stop,  the  stroke,  that  God  had  prepared 
for  the  punishment  of  sinners.  When  they  reached  the 
camp,  the  army  gave  a  universal  shout  of  joy,  and  new  courage 
seemed  to  animate  the  drooping  Israelites.  The  Philistines, 
on  the  other  hand,  grew  dejected,  and  dreaded  the  mighty 
arm  of  the  high  God  of  Israel.  But,  when  their  first  alarms 
had  subsided,  they  began  to  encourage  one  another,  resumed 
their  former  vigour,  and  rushed  out  to  battle  with  such  im- 
petuosity, that  they  bore  down  all  before  them.  Ophni  and 
Phinees  were  killed,  with  thirty  thousand  of  the  common 
men ;  the  rest  saved  themselves  by  a  shameful  flight,  and 
left  the  ark  in  the  hands  of  the  Philistines.  HeK,  in  the 
mean  time,  whose  sightless  and  decrepit  age  rendered  him  a 
moving  object  of  compassion,  had  seated  himself  before  the 
door  of  his  house,  facing  the  high- way,  and  was  waiting  with 
impatience  to  hear  the  event :  his  fears  foreboded  no  good  ; 
his  troubled  heart  beat  with  anxiety  for  the  ark  of  God.  A 
Benjamite,  who  had  escaped  from  the  field  of  battle,  passed 
by,  and  told  him  that  the  Israelites  were  routed  with  great 
slaughter;  that  his  two  sons,  Ophni  and  Phinees,  were 
amongst  the  slain,  and  the  ark  taken  by  the  enemy.     At  the 


AGE  IV.]  HOLY  BIBLE.  147 

mention  of  the  ark,  the  poor  old  man  fell  backwards  from  his 
seat,  broke  his  neck,  and  died  upon  the  spot. 

From  such  visible  strokes  of  divine  justice,  it  appears,  how 
severely  God  punishes  an  abuse  of  holy  things,  and  how 
grievously  he  is  provoked  at  the  sins  of  those,  who,  by  a 
purity  of  manners,  conformable  to  the  sanctity  of  their  cha- 
racter, ought  to  stay  the  arm  that  is  Ufted  up  to  chastise  the 
sins  of  others.  By  the  capture  of  the  ark,  we  see  that  it  ls 
not  merely  in  the  name,  or  in  the  holiness  of  a  thing,  that  we 
are  to  trust  for  the  divine  protection  ;  we  must,  by  the  inte- 
grity of  our  lives,  make  ourselves  worthy  of  those  graces, 
which  he  has  annexed  to  a  right  use  of  his  holy  institutions. 
God  takes  under  his  special  protection  none  but  those,  who 
deserve  it  by  their  virtues,  and  honour  him  by  their  actions. 

A.M.  2888.]       Idolo/Dagon.    1  Kings  5.       [A.  C.  1112. 

Although  the  ark  of  God  seemed  to  be  fallen  into  a  state 
of  disgrace,  and  stripped  of  those  honours  which  had  hitherto 
surrounded  it,  yet  never  did  its  glory  appear  with  greater 
lustre,  than  while  it  remained  amongst  the  Philistines.  It 
was  carried  from  the  field  of  battle  into  the  town  of  Azotus, 
and  placed  in  the  temple  of  Dagon.  This  is  an  emblem  of 
every  sacrilegious  attempt  that  is  made  to  set  up  the  wor- 
ship of  God  and  the  worship  of  devils  in  the  same  heart. 
But  God  admits  of  no  rival  in  his  service  ;  being  but  one, 
the  supreme  and  sovereign  Lord  of  all  things,  he  will  not 
give  his  glory  to  another.  Dagon  was  not  permitted  to  stand 
before  the  ark.  Thrown  by  divine  power  down  to  the 
ground,  it  lay  flat  upon  its  face,  and,  in  that  disgraceful  pos- 
ture, was  found  by  the  Azotians,  when  they  entered  the  tem- 
ple next  morning.  With  great  concern,  they  lifted  up  the 
helpless  log,  and  put  it  back  to  the  place  from  whence  it  had 
fallen.  Dagon  was  as  little  able  to  preserve  his  station  a 
serond  time,  as  he  had  been  the  first.  He  was  found  the 
next  day  not  only  flat  upon  the  floor,  but  also  clipped  of  his 
hands  and  head,  which  were  broken  otf,  and  lay  at  some  dis- 
tance from  the  trunk.  The  arm  of  God  then  extended  itself 
from  the  idol  to  the  idolaters  themselves.  The  inhahitants 
of  Azotus  were  suddenly  struck  with  a  painful  sore,  which 
hiiidorcd  them  from  sitting;  down,  while  swarms  of  mice  over- 
ran and  destroyed  the  C4)untry.  The  miserable  Azotians 
saw  there  was  something  more  than  natural  in  these  chas- 
tisements, and  \hM  the  insult  oflered  to  the  ark  was  undoubt- 


148  HISTORY  OF  THE  [age  iv. 

edly  the  cause.  Being  no  longer  able  to  bear  the  avenging 
hand  of  God,  which  lay  so  heavy  on  them,  they  took  the 
resolution  of  sending  away  the  ark  into  some  other  town 
within  their  territories.  They  removed  it  from  one  town  to 
another ;  but,  wherever  they  went,  they  carried  with  it  the 
scourge  of  God  upon  the  inhabitants.  The  whole  country 
was  in  the  deepest  consternation  ;  a  general  fear  prevailed, 
that  the  ark  would  be  the  destruction  of  them  all,  if  it  re- 
mained much  longer  amongst  them.  They  consulted  their 
soothsayers  and  wise  men  upon  the  subject,  and,  by  their 
advice,  agreed  to  send  it  back  to  the  Israelites,  and  to  ac- 
company it  with  presents,  as  an  atonement  for  the  sin  they 
had  committed  against  the  God  of  Israel.  Therefore,  accord- 
ing to  the  number  of  their  provinces,  they  ordered  five  gold- 
en figures  of  one  sort,  and  dve  of  another,  representing  the 
two  sorts  of  plagues  they  had  been  scourged  with,  to  be  pre- 
pared, and  placed  in  a  casket,  by  the  side  of  the  ark,  as  soon 
as  the  carriage  was  ready  to  convey  it  away. 

Thus  were  the  proud  Philistines  humbled  :  thus,  by  a 
standing  monument  of  their  own  weakness,  they  acknowledg- 
ed the  power  of  the  God,  who  stands  in  need  of  no  human 
assistance  to  triumph  over  his  most  obstinate  enemies.  The 
jpy  they  felt  at  seeing  themselves  masters  of  the  ark  was 
quickly  changed  into  mourning,  and  the  evils  that  succeeded 
filled  them  with  the  apprehension  of  a  scourge  still  more 
dreadful.  Such  is  the  troubled  state  of  every  guilty  con- 
science. The  joy  of  iniquity  is  but  short ;  the  pleasure  of 
sin  is  either  extinguished  by  succeeding  pain,  or  imbittered 
by  remorse.  If  the  sinner  remains  insensible  of  the  tempo- 
ral punishments,  by  which  God  admonishes  him  of  his  duty, 
he  then,  with  reason,  may  apprehend  those  greater  punish- 
ments, which  await  the  impenitent  in  another  world. 

A.  M.  2888.]    The  Ark  sent  hack.  1  Kings  6.   [A.  C.  1112. 

In  consequence  of  the  resolution  taken,  to  send  back  the 
ark,  the  Philistines  had  ordered  a  new  wain  to  be  made  for 
the  purpose,  and  two  kine,  that  had  lately  calved,  to  be  ready 
to  draw  it.  The  ark  was  laid  upon  the  carriage,  and  the  lit- 
tle casket,  containing  the  ten  golden  figures  mentioned  above, 
stood  by  the  side  of  it  :  the  kine  were  yoked  to,  and  left 
to  take  their  way.  The  Philistines  had  carefully  shut  up  the 
calves,  and  agreed,  that  the  motion  of  their  dams  should  de- 
termine, what  judgment  they  had  to  form  o/  the  calamities 


AGE  IV.]  HOLY  BIBLE.  149 

they  had  felt  since  the  ark  had  been  amongst  them.  If,  con- 
trary to  their  natural  instinct,  the  kine  should  go  straight  on 
towards  the  Hebrew  territories,  they  then  should  conclude, 
that  the  scourge  had  been  from  God  ;  but  if  not,  they,  in  that 
case,  should  take  it  as  a  sign  that  nothing  had  happened  but 
by  mere  chance.  God,  in  this  instance,  condescended  to  the 
weakness  of  those  idolaters,  and,  by  his  special  providence, 
directed  the  kine  towards  the  confines  of  Israel.  They  went 
forward  with  one  continued  pace  ;  instinct,  indeed,  made  them 
low  after  their  young,  but  it  neither  stopped  nor  turned  them 
out  of  their  way.  With  the  hke  steadiness  ought  every 
Christian  to  pursue  his  way  to  heaven,  being  neither  drawn 
aside  by  passion,  nor  retarded  by  terrene  affection.  The 
Philistine  chiefs,  full  of  astonishment,  followed  the  ark  as  far 
as  Bethsames,  which  was  the  first  town  in  the  Hebrew  do- 
minions, and  there,  for  the  first  time,  the  kine  stopped  of  their 
own  accord.  The  Bethsamites  were  filled  with  joy  at  the 
sight  of  the  ark,  the  loss  of  which,  for  seven  months^  had 
cast  all  Israel  into  the  deepest  mourning.  But  their  joy  was 
soon  changed  into  tears :  they  wept  under  the  same  aveng- 
ing rod,  which  had  so  severely  chastised  the  Philistines.  A 
prodigious  crowd  of  people  had  assembled  at  the  place :  it 
was  not  a  zeal  for  God's  honour,  it  was  an  eager  curiosity  to 
behold  and  look  into  the  ark,  which  had  drawn  them  toge- 
ther ;  and,  on  that  account,  more  than  fifty  thousand  of  them 
were  struck  with  sudden  death.  The  dreadful  stroke  made 
the  survivors  tremble ;  they  had  now  learned  a  due  respect 
for  the  sanctity  of  the  ark,  but  were  afraid  of  the  consequen- 
ces which  its  stay  might  cause  amongst  them.  They  inform- 
ed the  citizens  of  Cariathiarim,  that  the  ark  was  arrived  from . 
the  Philistines,  and  begged  they  would  come  and  fetch  it 
from  Bethsames.  The  men  of  Cariathiarim  came  according- 
ly, and  respectfully  carried  off  the  ark  to  Gabaa*,  where  it 
was  deposited  in  the  house  of  Abinadab.  Being  in  the  place 
where  God  was  pleased  it  should  remain,  the  ark  was  no 
longer  the  cause  of  any  such  calamities,  that  had  fallen  so 
heavily  upon  the  Philistines  and  Bethsamites ;  but  became 
un  instrument  of  many  blessings,  that  flowed  in  upon  the 
whole  country. 

Our  blessed  Redeemer,  who  was  prefigured  by  the  ark, 
desires  nothing  more  than  to  shower  down  his  graces  upon 
mankind  :  the  more  liberal  he  is  of  his  favours,  the  more  he 
is  provoked  by  the  ingratitude  of  those,  who  either  despise  or 
abuse  them.  The  Bethsamites  seemed,  in  some  sort,  to  ho- 
13  ♦ 


150  HISTORY  OF  THE  [age  iv 

nour  the  ark,  by  the  joy  they  showed  at  its  being  brought 
amongst  them  ;  but  their  joy  arose  from  a  wrong  motive. 
Their  own,  not  God's  honour,  was  the  object  of  their  joy  : 
their  pride  was  flattered  to  see  themselves  possessed  again 
of  the  ark,  while  the  observance  of  the  law,  that  was  con- 
tained within  it,  made  no  part  of  their  concern.  With  the  like 
indiscretion,  says  saint  Gregory,  many  Christians  presump- 
tuously approach  the  body  of  our  Lord  in  his  holy  sacrament, 
and  so  perish  in  the  presence  of  the  holy  of  holies.  Full  of 
spiritual  pride,  they  go  to  the  holy  table  without  being  duly 
prepared  ;  with  an  unworthy  disposition  of  soul,  they  receive 
the  immaculate  Lamb  of  God,  and  thereby  incur  the  guilt  of 
everlasting  death  at  the  sacred  source  of  life  itself. 

A.  M.  2888.]        Defeat  of  the  Philistines,         [A.  C.  1112. 
1  Kings  7. 

After  the  ark  was  recovered  out  of  the  hands  of  the  Phi- 
listines, the  state  of  affairs  in  Israel  began  to  wear  a  more 
pleasing  aspect.     The  Israelites  had  been  humbled  into  a 
sense  of  their  duty  ;    God  relented  in  his  wrath  ;  Samuel,  a 
faithful  priest  and  prophet,  was  appointed  to  judge  and  govern 
the  nation ;  and  no  pledge  more  expressive  of  his  friendship 
did  God  ever  give  to  his  people,  than  by  giving  them  so  able 
and  so  sage  a  leader.     Actuated  with  a  true  zeal  for  God's 
honour  and  the  nation's  good,   Samuel  began  by  exhorting 
the  people  to  a  real  conversion  of  their  hearts  from  vice.    He 
represented  to  them  the  infidelity  of  their  past  conduct,  the 
enormity  of  their  idolatries,  and  the  necessity  of  doing  pe- 
nance :  he  promised  them,  on  the  part  of  God,  not  only  par- 
don of  their  sins,  but  also  victory  over  their  enemies,  if  they 
would  destroy  their  idols,  and  adore   the  only  true  and  su- 
preme Lord  of  heaven  and  earth.     The  people  heard  him 
with  attention,  they  were  moved,  they  promised  to  do  better; 
they,  in  effect,  began  by  demolishing  the  idols  of  Baal  and 
Astaroth.     Upon  these  marks  of  repentance,  Samuel  appoint- 
ed them  to  meet  him  at  Masphat,  a  town  in  the  tribe  of  Juda, 
where  he  would  pray  for  them.     They  obeyed  his  summons 
on  the  day  he  mentioned,  which  was  a  day  of  fasting  and  hu- 
miliation ;  they  appeared  in  the  garb  of  true  penitents,  they 
confessed  their  crimes,  they  bowed  themselves  down  in  prayer 
before  God,   they  implored   forgiveness,   and  conjured  the 
Lord  to  accept  the  holocaust,  which  Samuel,  his  faithful  pro- 
phet, was  going  to  offer  for  them.     In  the  midst  of  these  re- 


AGE  IV.]  HOLY  BIBLE.  151 

ligious  exercises,  they  were  suddenly  informed,  that  the  Philis- 
tine army  was  in  full  march  against  them.  The  very  name  of 
an  enemy,  from  whom  they  had  received  so  many  defeats, 
alarmed  and  terrified  them  ;  they  earnestly  entreated  Samuel 
to  redouble  his  prayers,  on  which  their  safety  depended. 
The  Philistines,  in  effect,  having  been  informed  that  the  Is- 
raelites were  assembled  at  Masphat,  thought  it  a  fair  oppor- 
tunity to  cut  off  the  whole  nation  at  a  stroke  :  accustomed  to 
success,  which  they  had  vainly  attributed  to  themselves,  they 
marched  on  as  to  a  certain  victory,  httle  thinking,  that  the 
God,  on  w^hom  all  things  depend,  was  now  reconciled  with 
his  people.  Samuel  was  offering  the  sacrifice  ;  the  Philistines 
came  up,  and  began  the  attack.  At  that  moment,  loud  claps 
of  thunder  rolled  from  the  seat  of  God,  which  spread  such  a 
terror  through  the  Philistine  army,  that  they  immediately 
turned  their  backs,  and  fled  off  in  the  utmost  confusion.  The 
Israelites  vigorously  pursued,  and  gained  a  complete  victory. 
Fortune,  from  that  day,  declared  in  favour  of  the  Israelites  ; 
they  recovered  all  the  towns  they  had  lost,  and,  as  long  as 
Samuel  was  at  their  head,  neither  the  Philistines  nor  any 
other  enemy  durst  molest  them  in  the  field.  Peace  was  re- 
stored, public  virtues  flourished,  and  Samuel,  for  twenty 
years,  governed  the  Hebrew  nation  with  prudence  and  the 
affections  of  a  father.  But  as  he  advanced  in  years,  the  glory 
of  this  pleasing  prospect  gradually  declined.  Infirmity  of  age 
had  made  him  unequal  to  the  weighty  charge ;  he  communi- 
cated a  share  of  his  authority  to  his  sons,  but  the  sons  had  no 
share  of  their  father's  virtues.  Avarice  and  self-interest  pre- 
sided at  the  councils  of  these  young  men,  and  directed  their 
decisions  in  the  administration  of  justice.  This  conduct  of 
Samuel's  sons  gave  the  Israelites  too  plausible  a  pretext  for 
proposing  a  change  in  their  form  of  government.  They  wish- 
ed to  see  themselves  governed  by  a  king,  like  other  nations. 
The  name  and  pageantry  of  a  king  pleased  and  flattered 
them  ;  they  petitioned  Samuel  to  give  them  a  king.  Samuel, 
who  fancied  that  this  extraordinary  petition  arose  from  some 
personal  dislike  they  had  conceived  against  him,  made  his 
complaint  to  God.  It  is  not  with  thee,  replied  almighty  God, 
it  is  with  me,  that  they  are  dissatisfied ;  not  thee,  but  me, 
they  have  rejected ;  they  choose  not  that  I  should  reign  any 
longer  over  them.  Explain  to  them  the  rights  and  great 
power  of  the  king  they  ask  for,  and,  if  they  still  insist  ujwn  it, 
grant  them  their  request.     The  holy  prophet  made  his  report 


152  HISTORY  OF  THE  [age  iv. 

to  the  people,  and  they  chose  to  have  a  king  over  them  like 
other  nations. 

We  wonder,  say  the  holy  fathers,  how  the  Israelites  could 
prefer  the  government  of  man  to  that  of  God ;  and  yet  we 
express  no  concern  at  the  conduct  of  Christians,  who  choose 
the  prince  of  darkness  for  their  king  and  leader,  in  preference 
to  Jesus  Christ.  Though  they  are  his  members,  and  he  their 
head,  with  the  Jews  they  cry.  We  will  not  have  him  to 
reign  over  us ;  while  to  the  infernal  tyrant  they  say,  if  not  in 
words,  at  least  in  effect :  Thou  art  our  king,  and  we  thy 
subjects :  we  no  longer  make  a  part  of  the  fellowship  of 
Christ :  we  neither  respect  his  counsels,  nor  obey  his  com- 
mands :  our  own  will  is  the  law  we  follow  :  we  admit  of  no 
restraint,  but  such  as  we  choose  to  submit  to.  Such  is  the 
language  expressed  in  the  lawless  conduct  of  many  Christians 
now-a-days. 

A.  M.  2909.]    Saul  anointed  King,  1  Kings  8.   [x\.  C.  1091. 

Almighty  God,  having  consented  to  the  request  that  his 
people  had  made,  of  being  governed  by  a  king,  made  choice 
of  Saul  in  the  following  manner  :  Cis,  of  the  tribe  of  Benja- 
min, having  lost  his  asses,  sent  his  son  Saul  to  look  for  them. 
Saul  wandered  for  some  time  about  the  country,  from  place  to 
place,  without  receiving  any  intelligence.  Despairing  of  suc- 
cess, and  being  anxious  lest  his  father  might  grow  uneasy  at 
his  stay,  he  thought  of  returning  home,  when  his  servant  ad- 
vised him  to  go  to  Samuel,  the  man  of  God,  who  had  the  gift 
of  seeing  and  resolving  the  doubts  of  those  who  went  to  con- 
sult him.  The  holy  prophet,  by  divine  revelation,  had  learn- 
ed, that  Saul  was  the  man  destined  by  almighty  God  to  be 
the  first  king  of  Israel ;  he  therefore  received  him  into  his 
house  with  greater  respect  than  is  usually  paid  to  a  common 
stranger  ;  he  entertained  him  very  hospitably,  and  kept  him 
all  night.  In  the  morning  he  accompanied  him  part  of  the 
way  home,  and,  that  he  might  be  under  no  restraint  in  com- 
municating to  him  the  secret  designs  of  God,  he  desired  the 
servant  might  be  sent  on  before  them.  Samuel  then  took 
out  a  small  vial  of  oil,  and,  pouring  it  upon  the  head  of  Saul, 
anointed  and  saluted  him  king ;  and,  to  convince  him  that  he 
acted  by  the  authority  and  direction  of  almighty  God,  who 
had  chosen  him  to  be  the  prince  of  Israel,  he  mentioned  some 

Particular  occurrence  that  he  should  meet  with  in  his  way 
ome.     When  thou  shalt  come  near  to  Rachel's  tomb,  said 


AGE  IV.]  HOLY  BIBLE.  153 

he,  thou  shalt  meet  two  men,  who  will  inform  thee,  that  the 
asses  are  found,  and  that  thy  father  is  only  anxious  about 
thee,  A  little  further  on,  thou  shalt  see  a  troop  of  prophets 
coming  down  from  the  hill,  with  instruments  of  music  before 
them  :  the  spirit  of  the  Lord  shall  seize  thee  at  the  same  time ; 
thou  shalt  prophesy  with  them,  and  be  changed  into  another 
man.  Every  circumstance  happened  as  Samuel  had  foretold. 
Saul  might  be  now  looked  upon  as  the  most  fortunate  of  men ; 
he  had  been  in  quest  of  his  father's  asses,  and  had  found  a 
crown.  Samuel  convened  the  tribes  at  Masphat,  and  informed 
them,  that,  since  they  had  rejected  God,  and,  instead  of  him, 
had  chosen  to  have  a  king  for  their  protector,  they  must  pro- 
ceed by  lots,  to  know  who  the  person  was.  The  lot  first  fell 
upon  the  tribe  of  Benjamin,  then  upon  the  family  of  Metri,  and, 
lastly,  upon  the  very  person  of  Saul.  Thus  the  event  con- 
firmed what  had  already  passed  in  private,  and  indisputably 
proves,  that  God  presides  over  and  directs  the  lot  of  all  men. 
The  name  of  Saul  was  immediately  echoed  through  the  tribes ; 
Saul  was  called  upon  to  make  his  appearance,  but  Saul  was 
not  to  be  found  :  he  had  absented  himself  from  the  assembly, 
and  lay  concealed  at  home.  Messengers  were  sent  to  fetch 
him  :  as  soon  as  he  arrived,  Samuel  presented  him  to  the 
people,  and  desired  they  would  observe  the  majestic  figure 
of  the  man,  whom  God  had  chosen  for  their  king.  For  Saul 
was  a  graceful  personage,  tall  in  stature,  and  of  a  comely 
mien  :  his  very  appearance  commanded  respect,  and  all  the 
people  cried  out,  God  save  the  king !  The  satisfaction  seemed 
general ;  some  few  there  were,  and  they  were  the  sons  of 
Belial,  who  expressed  their  disapprobation.  Saul  took  no 
notice  of  their  disloyalty  at  the  time ;  for  Saul  then  was  hum- 
ble, and  seemed  far  from  being  elated  by  his  good  fortune. 
Happy  had  he  been,  if  he  always  had  behaved  with  the  same 
moderation.  His  subsequent  conduct  made  it  soon  appear, 
how  hard  it  is  to  unite  humility  and  dignity  together,  and  how 
uncommon  to  see  a  dignified  person  truly  humble. 

The  holy  fathers  j)oint  out  the  election  of  Saul  as  a  subject 
of  serious  consideration  for  those  who  are  raised  to  the  high- 
est stations  and  dignities  in  life.  Whatever  their  preferment 
may  be,  either  in  Church  or  state,  they  never  must  forget 
the  character  of  their  Christian  profession  :  no  elevation  of 
rank  and  title  can  exempt  them  from  the  duties  of  humility. 
They  profess  themselves  the  followers  of  a  crucified  God  :  to 
be  exalted  with  Christ,  they  must  not  be  ashamed  to  bear  their 
cross :  but  if,  like  Saul,  they  exalt  thetnselves,  and  forget  the 

U 


154  ^   HISTORY  OF  THE  [age  iv 

hand  that  raised  them,  they  then  may  tremble,  lest  they  be 
also  humbled,  and  finally  reprobated,  like  him,  in  punishment 
of  iheir  pride. 

A.  M.  2911 .]  Jonathan  and  his  Armour-bearer.  [A.  C.  1080. 
1  Kings  14. 

Saul,  soon  after  he  began  his  reign,  was  engaged  in  a  war 
against  the  Philistines,  who  had  renewed  their  attacks  with 
greater  violence  than  ever.  The  two  armies  lay  encamped 
within  sight  of  each  other ;  frequent  skirmishes  passed  be- 
twixt them,  but  no  decisive  stroke  was  given  on  either  side. 
Jonathan,  the  king's  son,  a  youth  full  of  vigour,  and  of  great 
personal  courage,  grew  tired  of  these  slow  proceedings.  He 
knew,  that  it  was  as  easy  for  the  Almighty  to  overthrow  a 
whole  army  by  the  hand  of  one  man,  as  by  the  arms  of  thou- 
sands. Full  of  this  confidence  in  God,  and  pushed  on  by  the 
activity  of  his  own  genius,  he  stole  out  of  the  camp,  with  no 
other  attendant  than  his  armour-bearer,  and,  climbing,  over 
rocks  that  seemed  almost  inaccessible,  threw  himself  within 
the  enemy's  lines.  He  attacked  and  slew  the  first  that  came 
to  oppose  him  ;  his  armour-bearer  seconded  his  efforts,  and 
they  both  performed  such  prodigies  of  valour,  that  they  spread 
terror  and  confusion  through  the  whole  camp  of  the  Philis- 
tines. The  Israelites  observing  that,  and  Saul  conjecturing, 
from  the  absence  of  his  son,  what  the  matter  was,  put  his 
troops  in  motion.  Being  naturally  impetuous  in  his  actions, 
and  eager  in  his  pursuits,  he  bound  himself  and  his  whole  ar- 
my, by  an  oath,  not  to  eat  of  the  least  thing  before  evening, 
till  he  had  been  revenged  of  his  enemies.  He  rushed  for- 
ward to  pursue  the  victory  which  Jonathan  had  begun  :  the 
Philistines,  in  great  confusion,  turned  their  arms  against  one 
another,  took  to  their  heels,  and  endeavoured  to  save  them- 
selves through  a  forest.  The  victorious  Israelites  pursued 
them  with  great  slaughter,  and,  though  the  trees  on  every 
side  were  dropping  with  honey,  yet  so  sacred  was  the  re- 
spect which  the  men  had  for  their  oath,  that  not  one  of  so 
numerous  a  host  durst  take  so  much  as  a  single  drop.  Only 
Jonathan,  who  had  heard  nothing  of  his  father's  oath,  being 
spent  with  fatigue,  dipped  the  end  of  his  rod  into  a  honey- 
comb, and  catched  a  slight  refreshment,  as  he  passed  along. 
Towards  evening,  the  army  was  ordered  to  halt,  that  they 
might  breathe  awhile,  and  renew  their  vigour  to  pursue  the 
enemy  at  night.     Saul,  curious  to  know  the  success  of  this 


ARE  IV.]  HOLY  BIBLE.  155 

expedition,  consulted  God,  but  received  no  answer.  This 
silence  on  the  part  of  God  he  immediately  attributed  to  some 
cue  of  his  men,  who,  in  violation  of  his  oath,  had  eaten  be- 
fore the  time ;  and  hastily  swore,  that  he  should  die  for  it, 
though  it  were  Jonathan  himself.  The  lots  were  ordered  to 
be  cast,  and  the  offence  fell  upon  Jonathan.  Saul  asked  him 
what  he  had  done.  I  have  tasted  but  a  little  honey,  replied 
Jonathan,  with  the  end  of  my  rod,  and,  for  so  small  a  thing, 
must  I  lose  my  life  ?  Saul  had  sworn  it,  and  insisted  upon  his 
execution.  But  Jonathan  was  the  people's  favourite  :  charm- 
ed with  his  gallant  behaviour  that  day,  and  resolved  to  stand 
by  him  at  all  events,  they  rescued  him  out  of  his  father's 
hands,  and  preserved  his  life. 

Upon  the  danger  to  which  Jonathan  was  exposed  for  hav- 
ing taken  a  little  honey,  the  holy  fathers  remark,  how  dan- 
gerous a  thing  it  is  to  pursue  the  deceitful  sweets  of  worldly 
pleasures.  Sin,  to  the  sensual  man,  seems  oftentimes  as 
sweet  as  honey,  or  the  honey-comb.  It  pleases  for  a  time, 
says  saint  Ambrose,  but  there  lurks  a  sting  behind,  and  its 
wound  is  deadly  :  for  a  moment's  pleasure,  Jonathan  infalli- 
bly would  have  suffered  death,  if  the  glorious  success  of  his 
past  actions  had  not  recommended  him  to  the  people's  favour, 
and  reversed  the  sentence  which  his  father  had  pronounced 
against  his  life. 

A.  M.  2930.]  Reprobation  of  Saul  1  Kings  15.  [A.  C.  1070. 

Saul,  having  checked  the  insolence  of  the  Philistines, 
turned  his  victorious  arms  against  the  Moabites,  the  Amon- 
ites,  the  kings  of  Edom  and  Soba.  The  success  of  his  war- 
like enterprises  made  him  respected  both  at  home  and  abroad, 
and  he  ruled  with  an  absolute  authority  over  his  subjects  of 
Israel.  Having  quieted  his  enemies  about  him,  he  was  or- 
dered, by  almighty  God,  to  extend  his  conquests,  and  pour 
his  vengeance  upon  the  Amalecites.  The  Amalecites  were 
an  idolatrous,  perfidious  nation,  the  sworn  enemies  of  the 
1  lebrew  people,  whom  they  had  attacked,  and  attempted  to 
destroy  upon  their  march  out  of  Egypt.  Samuel,  therefore, 
in  the  name  of  God,  commanded  Saul  to  destroy  their  whole 
race,  without  reserving  so  much  as  the  least  thing  that  he- 
longed  to  them.  In  obedience  to  this  order,  Saul  put  him- 
self at  the  head  of  two  hundred  thousand  men,  and  marched 
against  that  devoted  people.  But  so  far  was  he  from  com- 
plying with  the  letter  or  the  spirit  of  tlic  ordi  r,  that  he  un- 


166  HISTORY  OF  THE  [age  iv. 

dertook  to  interpret  it  as  he  pleased.  He  defeated  their 
forces,  slew  the  common  people,  but  spared  their  king,  Agag  : 
he  reserved,  moreover,  the  fattest  of  the  flocks,  took  to  him- 
self the  most  precious  of  the  spoils,  and  destroyed  only  the 
refuse.  Provoked  at  so  glaring  a  prevarication,  the  Lord 
commanded  Samuel  to  go  and  declare  to  Saul,  that  he  was 
sorry  for  having  made  him  king.  Saul,  little  solicitous  about 
the  glory  due  to  God,  had  already  erected  to  himself  a  trium- 
phal arch  on  Mount  Carmel,  to  celebrate  the  victory  which  he 
had  tarnished  by  his  disobedience.  Being  told  that  Samuel 
was  coming  to  the  camp,  he  advanced  to  meet  him,  and,  with 
the  boldest  assurance,  began  to  tell  him  how  gloriously  he 
had  defeated  the  Amalecites,  and  how  faithfully  he  had  exe- 
cuted the  orders  of  the  Lord.  What  means,  then,  the  voice  I 
hear  of  flocks  and  herds  ?  replied  the  prophet.  They  are 
what  the  people  have  reserved  for  sacrifice,  answered  SauL 
What !  will  the  Lord,  said  Samuel,  in  the  ardour  of  his  zeal, 
will  the  Lord  accept  of  sacrifice  made  in  direct  opposition  to 
his  commands  ?  Better  is  obedience  than  victims :  the  fat 
of  rams  he  will  not  regard,  whilst  his  word  is  disobeyed.  To 
rebel  is,  in  his  sight,  like  the  sin  of  enchantment,  and  to  dis- 
obey, like  the  crime  of  idolatry.  The  prophet  represented 
to  the  unhappy  king  the  great  goodness  God  had  shown  him ; 
how  he  had  drawn  him  out  of  obscurity,  and  placed  him  upon 
a  throne  ;  how  he  had  chosen  him  preferably  to  every  other 
man,  and  raised  him  to  honours  which  he  never  could  have 
merited.  Forasmuch,  therefore,  as  thou  hast  preferred  thy 
private  interest  to  his  glory,  continued  Samuel,  and  hast  re- 
jected the  word  of  the  Lord,  the  Lord,  in  his  turn,  hath  reject- 
ed thee  ;  he  hath  rent  the  kingdom  of  Israel  from  thee,  and 
transferred  it  to  thy  neighbour  better  than  thou.  Saul  was 
touched  with  remorse,  and  cried  out,  I  have  sinned.  If  his 
heart  had  accorded  with  his  lips,  or  had  his  words  been  the 
faithful  sign  of  an  unfeigned  sorrow,  they  might  have  soften- 
ed the  rigour  of  the  sentence  :  in  the  mouth  of  an  impenitent 
prince,  those  words  were  no  more  than  an  insignificant  sound. 
Saul,  more  eager  to  receive  the  honours  of  men  than  the  par- 
don of  his  God,  desired  the  prophet  to  honour  him  before  the 
ancients  of  the  people,  and  accompany  him  back  to  the  place, 
that  he  might  adore  the  Lord  his  God.  Samuel  said,  he 
would  not  return  with  him,  since  he  had  wickedly  rebelled 
against  the  Lord  :  he  turned  himself  to  go  away,  when  Saul 
hastily  caught  hold  of  his  cloak  to  stop  him,  and  begged  he 
would  not  depart  in  that  abrupt  manner.     Samuel,  therefore, 


AGE  iv.J  HOLY  BIBLE.  157 

consented  to  follow  him  to  the  place  of  adoration,  ordered 
Agag  to  be  brought  forth,  and  hewed  him  into  pieces  before 
the  Lord.  This  done,  he  departed  into  Ramatha,  sorely  la- 
menting the  unhappy  Saul,  whom,  from  that  time,  he  visited 
no  more  unto  the  day  of  his  death. 

Saul,  before  this,  had  incurred  God's  displeasure  by  a  simi- 
lar act  of  disobedience,  when,  being  eager  of  battle,  and  see- 
ing the  enemy  approach,  he  hastily,  and  contrary  to  order, 
presumed  to  set  fire  to  the  sacrifice  which  Samuel  was  going 
to  offer.  The  holocaust  was  still  smoking,  when  the  prophet 
came  to  the  camp.  The  king  advanced  to  make  him  his  ex- 
cuses, and  said,  necessity  had  compelled  him  to  act  as  he  had 
done.  Samuel  reprehended  him  for  his  foolish  presumption, 
and  condemned  the  rashness  of  an  action  which  forfeited  him 
his  crown,  and  prevented  it  from  descending  to  his  children. 
So  true  it  is,  that  no  action,  however  plausible  it  may  out- 
wardly appear,  can  ever  please,  or  deserve  a  reward,  in  the 
divine  sight,  as  long  as  it  is  done  either  upon  a  bad  motive, 
or  contrary  to  the  order  that  God  has  established. 

A.  M.2934.]    Election  of  David,  1  Kings  16.    [A.  C.  1066. 

Saul,  having  forfeited  his  crown,  as  we  have  seen,  by  his 
disobedience,  another  king,  by  divine  appointment,  was  soon 
after  anointed  his  successor.  Samuel  was  the  person  whom 
God  employed  to  perform  the  ceremony.  Samuel,  by  reve- 
lation, knew  that  Bethlehem  was  the  place,  and  that  Isai's 
was  the  family,  which  was  to  furnish  a  king  for  Israel. 
Thither  he  was  to  go,  and  consecrate  the  man  whom  God 
should  show  him.  But,  as  an  undertaking  of  that  nature 
seemed  likely  to  give  umbrage  to  the  present  king,  and  to 
provoke  his  resentment,  the  prophet  was  inspired  to  take 
such  secret  measures,  as  might  prevent  every  dangerous  con- 
sequence. He  pretended  an  obligation  of  offerinc  sacrifices 
at  Bethlehem,  unsuspected  took  his  victim,  and  set  out. 
Being  come  to  the  place,  he  invited  Isai  to  bring  his  sons, 
and  partake  with  him  in  the  sacrifice.  Isai  was  the  son  of 
Obed,  and  had  eight  sons  ;  he  took  the  seven  oldest  with 
him,  to  wait  upon  the  prophet.  Samuel  fixed  his  eyes  u|>on 
each  of  them  as  they  came,  and  took  particular  notice  of  the 
eldest,  who,  for  his  majestic  figure,  seemed  worthy  of  a 
crown.  But  it  is  not  the  outside  of  man,  it  is  the  heart,  that 
God  is  chiefly  attentive  to.  The  seven  sons  of  Isai,  there- 
fore, passed  before  Samuel,  without  anv  htax only  intimation 
14 


158  HISTORY  OF  THE  [ageiv. 

being  given  in  favour  of  any  one  of  them.  The  prophet  then 
asked  Isai,  if  he  had  no  other  son.  Isai  said  he  had,  but  that 
he  was  young,  and  at  that  time  employed  in  taking  care  of 
his  sheep.  Samuel  desired  to  see  him.  David — for  so  he 
was  called — was  immediately  sent  for  and  introduced.  Sa- 
muel, at  first  sight,  knew  him  to  be  the  chosen  prince,  rose 
up,  and  poured  the  holy  unction  upon  his  head.  From  that 
moment  the  spirit  of  God  departed  from  Saul,  and  rested 
upon  David.  David  was  in  the  flower  of  his  youth,  of  a  fair 
and  comely  countenance,  meek  and  gentle  in  his  disposition, 
and  a  good  musician.  Saul,  being  unhappily  abandoned  by 
almighty  God,  whom  he  had  first  abandoned  by  his  disobe- 
dience, was  possessed  by  an  evil  spirit,  which  vexed  him  in 
a  cruel  manner,  and,  at  certain  intervals,  worked  him  up  into 
a  perfect  frenzy.  This  misfortune,  which  was  the  punish- 
ment of  his  past  ingratitude,  and  the  presage  of  his  future 
downfall,  proved  the  beginning  of  his  rival's  greatness.  Plis 
frantic  fits  at  times  rose  to  such  a  violence,  that  they  became 
intolerable.  His  officers,  out  of  compassion,  advised  him  to 
look  out  for  some  skilful  musician,  who,  by  the  strains  of  me- 
lody, might  quell  his  rage  of  passion,  and  soothe  his  soul  to 
peace.  David,  for  his  talents  in  music,  as  well  as  for  the 
qualifications  of  his  person,  was  preferred  before  all  others ; 
and  so  admirably  well  did  he  know  how  to  make  use  of  the 
talents  he  was  master  of,  that  he  worked  himself  into  great 
favour,  and  became  the  king's  armour-bearer.  Whenever 
Saul  was  agitated  by  the  evil  spirit,  David  played  upon  the 
harp.  With  powerful  and  pleasing  art,  the  musician  so  tem- 
pered the  sweet  variety  of  his  harmonious  strains,  that  he 
commanded  the  affections  of  the  soul,  and  charmed  the  trans- 
ports of  passion  into  reason. 

The  melody  of  David's  harp,  as  some  of  the  fathers  re- 
mark, represents  that  sweet  and  engaging  demeanour,  which 
should  distinguish  the  peaceful  ministers  of  the  gospel. 
Pleasing  and  assuasive  as  the  strains  of  harmony  ought  to  be 
their  discourse,  whether  they  strive  to  allay  the  rage,  or  dis- 
pel the  fears,  of  a  troubled  mind.  David  himself,  as  saint 
Gregory  observes,  stood  afterwards  in  need  of  the  mild  re- 
proofs of  Nathan,  to  be  freed  from  the  sin  that  enslaved  him. 
The  advantage  which  he  reaped  from  that  prophet's  wise  re- 
monstrances, was  real  and  lasting.  The  comfort  which  he 
himself  administered  to  Saul,  by  the  melodious  sounds  of  his 
harp,  was  but  short ;  nor  could  it  hinder  that  unhappy  prince 
from  attempting  to  take  away  his  life.      The  psalms  of  this 


AGE  IV.]  HOLY  BIBLE.  159 

inspired  king  have  at  present  a  more  powerful  influence  upon 
a  soul  that  is  well  disposed  to  hear  or  read  them.  For,  as 
saint  Austin  observes,  nothing  can  be  equal  to  the  divine 
harmony  of  those  sublime  truths,  which  are  contained  in  the 
psalms  of  David  ;  and  nothing  can  so  powerfully  contribute  to 
drive  away  the  spirit  of  pride  from  our  hearts,  and  awaken 
them  to  the  voice  of  heaven. 


A.  M.  2942.]     Victory  of  David  over  Goliah.    [A.  C.  1058. 
1  Kings  17. 

A  FRESH  war  was  begun  between  the  Israelites  and  Phi- 
listines. The  two  armies  lay  encamped  upon  two  neigh- 
bouring hills,  with  a  narrow  valley  between  them.  Saul  com- 
manded in  person,  but  seemed  not  forward  to  engage  the 
enemy.  Goliah,  a  Philistine  of  gigantic  size,  but  of  more 
gigantic  pride,  advanced  between  the  two  armies,  and,  in  the 
most  opprobrious  and  insulting  terms,  challenged  the  bravest 
of  the  Israelites  to  come  out,  if  he  durst,  and  decide  the  war 
with  him  by  single  combat.  Shame  and  indignation  stung 
the  Israelites  to  see  themselves  treated  with  such  contemp- 
tuous insolence :  but,  so  enormous  was  the  giant's  bulk,  and 
so  tremendous  was  the  aspect  of  his  armour,  that  no  one  had 
the  courage  to  advance  against  him.  David  had  left  his  at- 
tendance upon  Saul,  and  resumed  the  care  of  his  father's 
flocks:  three  of  his  brothers  having  engaged  in  the  king's 
service,  he  was  sent  by  his  father  Isai  with  provisions  for 
them  in  the  camp.  He  found  the  armies  ranged  in  order  of 
battle,  ran  to  inquire  after  his  brethren,  and  saw  the  great 
Philistine  coming  forth,  as  he  did  every  day,  to  defy  the  arms 
of  Israel.  The  Israelites  trembled  with  fear,  and  shrunk  back 
from  the  face  of  danger.  David  was  grieved  to  hear  so  inso- 
lent a  defiance  given  to  the  host  of  the  living  God,  and,  what 
grieved  him  more,  to  hear  it  given  with  impunity.  For, 
though  Saul  had  promised  great  riches,  and  his  daughter, 
moreover,  in  marriage,  to  any  man,  wlio  should  slay  that  un- 
circumcised  Philistine,  yet,  of  all  the  host,  there  was  not  one 
bold  enough  to  accept  the  challenge.  David,  at  that  time, 
was  al)out  the  three  and  twentieth  yeai-  of  his  age,  and,  being 
animated  with  a  laudable  zeal  for  the  cause  of  Ctod  and  the 
honour  of  his  country,  oifered  to  enter  the  lists  against  an 
enemy,  whom  every  one  besides  seemed  to  be  afraid  of.  His 
eldest  brother,  hearing  him  talk  in  that  strain,  reprimanded 
him  for  his  presumption,  and  told  him,  with  a  sneer  that  he 


160  HISTORY  OF  THE  [age  iv 

had  better  go  home,  and  handle  his  shepherd's  crook,  than 
remain  an  idle  spectator  of  the  war.  The  reproof  did  not 
abash  the  generous  youth ;  it  seemed  to  animate  him  the  more ; 
he  publicly  declared,  that,  with  the  king's  permission,  he 
would  engage  the  mighty  Philistine,  and,  by  the  help  of  God, 
lay  him  flat  upon  the  ground.  His  words  were  reported  to 
Saul ;  Saul  desired  to  see  him.  Being  introduced  to  the 
king,  David  expressed  the  manly  purpose  of  his  heart,  and 
begged  leave  to  go  and  fight  against  the  Philistine.  Saul 
considered  the  great  inequality  between  a  young,  unexpe- 
rienced shepherd,  and  an  old,  gigantic  warrior,  and  was  unwill- 
ing to  expose  his  crown  and  dignity  to  so  doubtful  an  issue. 
Let  no  man's  heart  be  dismayed  in  him,  said  the  youth ;  I 
have  exercised  my  hand  against  the  savage  beasts ;  I  have 
pursued  and  struck  a  lion  and  a  bear,  that  came  to  devour  my 
father's  flocks ;  I  slew  them  both,  and,  by  the  divine  succour, 
I  will  slay,  in  the  same  manner,  this  uncircumcised  Philistine, 
who  has  been  so  hardy  as  to  curse  the  host  of  the  living 
God,  and,  by  his  death,  I  will  take  away  the  reproach  of  Is- 
rael. Saul  gave  his  assent,  saying.  Go,  our  Lord  be  with 
thee ;  and  forthwith  invested  him  with  his  own  armour,  his 
helmet,  sword,  and  coat  of  mail.  David  never  had  been  ac- 
customed to  such  accoutrements,  which,  upon  trial,  he  found 
were  more  cumbersome  than  useful :  he  put  them  off",  and 
desired  to  have  no  other  than  the  shepherd's  weapons,  which 
he  knew  much  better  how  to  use, — his  staff"  and  sling.  Gohah, 
seeing  the  beardless  youth  advance,  with  a  sling  in  his  hand, 
scornfully  asked  him,  if  he  was  coming  to  beat  a  dog  ?  He 
despised  and  cursed  him,  threatening  to  throw  his  carcass  to 
the  beasts  and  fowls  of  the  air.  Thou  comest  against  me,  re- 
plied David,  with  a  sword  and  shield  ;  but  I  come  to  thee  in 
the  name  of  the  Lord  of  hosts.  It  is  his  battle  I  fight ;  he 
will  deliver  thee  into  my  hands :  I  shall  strike  thee,  and 
take  away  thy  head,  that  all  the  earth  may  know,  there  is  a 
God  in  Israel.  Having  said  this,  he  took  a  stone  out  of  his 
shepherd's  scrip,  fixed  it  in  his  sling,  and,  with  a  whirl, 
drove  it  full  against  the  giant's  forehead.  Down  fell  Goliah 
flat  upon  his  face  :  David  that  instant  ran  up,  and,  with  the- 
Philistine's  own  sword,  severed  his  head  from  the  body,  to 
the  joy  of  the  Israelites  and  deep  dismay  of  the  Philistines. 

This  victory  of  David  over  Goliah  is  an  admirable  figure 
of  that,  which  Jesus  Christ,  by  the  humility  of  his  cross,  gain- 
ed over  the  audacious  pride  of  Lucifer.  The  holy  fathers 
look  upon  the  tall  Goliah  as  the  very  image  of  pride,  the 


AGE  IV.]  HOLY  BIBLE.  161 

most  formidable  enemy,  that  the  people  of  God  have  to  en- 
gage with  ;  it  is  an  enemy,  that  remains  even  after  they  have 
got  the  better  of  bears  and  lions,  that  is  to  say,  of  other  sins 
the  most  enormous.  The  same  saints  remark,  that  pride  is 
not  to  be  defeated  by  human  power,  any  more  than  Goliah 
was  by  the  arms  of  Saul.  David  conquered  with  his  sling 
and  stone  :  by  the  first,  we  understand  the  cross  of  Christ, 
and,  by  the  second,  the  efficacy  of  his  holy  grace,  on  which 
our  strength  and  victory  depend. 

A.  M.  2942.]   Triumph  of  David.  1  Kings  18.  [A.  C.  1058. 

With  Goliah,  fell  the  strength  of  the  Philistine  army. 
They  abandoned  their  camp  at  the  fatal  blow,  and,  in  wild 
disorder,  began  to  make  the  best  of  their  way  home.  The 
shouting  Israelites  rushed  across  the  vale  in  pursuit  of  their 
flying  enemies,  and  drove  them,  with  great  slaughter,  as  far 
as  the  gates  of  Accaron.  The  joy  and  surprise  of  the  victors 
on  this  occasion  were  equally  great :  with  surprise  they  be- 
held the  escape  they  had  made  from  the  frightful  dangers, 
that  had  threatened  them ;  and  with  joy  they  extolled  the 
courage  of  the  man,  who  had  so  gallantly  preserved  their  lives 
at  the  risk  of  his  own.  Saul  himself  admired  the  fortitude 
of  this  young  warrior,  and  informed  himself  more  particularly 
of  his  history  and  family.  Jonathan,  his  eldest  son,  was  ta- 
ken with  the  magnanimity  of  a  youth,  who,  by  one  single 
action,  had  far  outdone  the  great  achievements  which  he  him- 
self had  performed  against  the  same  enemy.  Far  from  being 
envious  of  David's  good  fortune,  or  jealous  of  the  praises  that 
were  given  him  from  every  quarter,  he  honoured  his  deserts, 
and  invested  him  with  his  own  arms  and  princely  ornaments. 
Such  an  act  of  generosity  was  not  lost  upon  a  young  man, 
who  was  naturally  good  and  generous  in  his  disposition.  Jo- 
nathan and  David  loved  and  esteemed  each  other,  and,  from 
that  time,  their  mutual  attachment  became  so  strong,  that 
there  seemed  to  be  but  one  soul  and  one  heart  between  them. 
Tlie  joy  for  David's  victory  was  not  confined  to  the  king's 
court  or  to  the  army ;  it  spread  from  one  extremity  of  the 
kingdom  to  the  other ;  every  rank,  every  sex  and  ago  of  the 
people,  concurred  in  honouring  the  triumph  of  their  hero, 
when  he  returned  from  victory  ;  the  women  ran  out  of  the 
cities  to  meet  him,  dancing  and  singing  his  praises  in  a  gene- 
ral concert  of  vocal  and  instrumental  music.  Such  sounds  of 
acclamation,  rising  on  every  side,  and  re-echoed  through  the 
!!•  X 


162  HISTORY  OF  THE  [age  iv. 

nation,  seem  to  have  prefigured  the  songs  of  praise  and  ju- 
]>ilation,  which  the  different  Churches  throughout  the  world 
were,  one  day,  to  sing  in  honour  of  Christ's  triumph  over  sin 
and  death.  Flattering  as  these  honours  were  to  David  at 
the  time,  they  became  the  source  of  much  future  trouble,  and 
exposed  him  to  many  a  danger,  which  must  infallibly  have  de- 
prived him  of  life,  if  his  prudence  had  not  been  equal  to  his 
courage.  Very  unlike  his  generous  son,  Saul  grew  jealous ;  he 
was  piqued  to  see  another  man  more  honoured  than  himself; 
he  swelled  with  envy  to  hear  it  sung,  that  David  had  killed 
his  ten  thousands,  whilst  Saul  had  killed  but  a  thousand.  The 
comparison  provoked  his  spleen,  and  the  distinction  made  in 
favour  of  David  fired  him  with  a  desire  of  revenge.  A 
mortal  hatred  rooted  itself  in  his  heart,  and  prompted  him  to 
destroy  the  person  whom  he  had  hitherto  considered  as  one 
of  the  most  deserving  of  his  subjects,  and  to  whom  he  actu- 
ally stood  indebted  for  the  preservation  of  his  crown. 

Of  the  various  passions,  which  human  weakness  is  subject 
to,  envy,  says  saint  Chrysostom,  is  one  of  the  most  fatal,  and 
most  common.  It  rages  through  the  Church  and  state ;  it 
makes  no  distinction  of  persons  ;  it  insinuates  itself  into  the 
breasts  of  all  who  have  any  pretensions  to  be  taken  notice  of; 
it  is  secretly  nourished  in  the  heart,  and  yet  miserably  tor- 
ments the  heart  that  nourishes  it.  The  very  appearance  of 
merit  in  another  is  enough  to  make  it  shoot  its  sting ;  and  the 
more  shining  that  merit  is,  the  more  envenomed  is  its  malice. 
It  allows  no  rest  to  those  who  are  infected  with  its  poison  ; 
it  seldom  admits  of  any  cure ;  it  lurked  in  the  veins  of 
Saul  as  long  as  he  lived.  The  most  deserving  are  common- 
ly the  chief  objects  of  its  rancour.  The  rays  of  virtue, 
that  enlighten  the  good,  are  a  burning  torment  to  the  en- 
vious. 

A.M.  2943.]     SauVs  Attempts  against  David.  [A.  C.  1057. 
1  Kings  19. 

Saul's  animosity  against  David  grew  daily  more  and  more 
violent ;  the  evil  spirit  continued  still  to  vex  him,  and  David 
soothed  him  with  his  harp.  As  the  sweet  musician  was  one 
day  playing,  according  to  his  usual  custom,  the  frantic  prince 
made  a  sudden  push  at  him  with  his  lance.  David,  who  was 
apprized  of  the  king's  malice,  and  never  off  his  guard  against 
the  attempts  he  made  upon  his  life,  saw  the  motion  of  his 
arm,  and  hap})ily  avoided  the  stroke.     Saul  was  convinced, 


AGE  IV.]  .      HOLY  BIBLE.  163 

that  the  virtuous  youth  was  under  the  divine  protection,  ob- 
served how  prudent  he  was  in  all  his  ways,  and  concluded 
that  every  attempt  to  surprise  him  would  be  ineffectual :  he 
therefore  dismissed  him  from  his  attendance,  and  gave  him  a 
considerable  command  in  the  army.  To  men,  who  saw  not 
into  the  king's  intention,  David  might  thereby  seem  to  have 
gained  the  royal  favour  ;  Saul  intended  nothing  less  than  his 
ruin.  By  a  murderous  design,  in  which  David  himself  was 
afterwards  too  successful  against  Urias,  he  resolved  to  expose 
him  to  the  swords  of  the  Philistines.  He  had  promised,  as  has 
been  mentioned,  to  give  his  daughter  in  marriage  to  the  con- 
queror of  Goliah.  Envy  had  made  him  unfaithful  to  his  pro- 
mise, and  Merob,  his  eldest  daughter,  was  married  to  another 
man.  Nor  had  David,  indeed,  ever  claimed  her  ;  for,  being 
conscious  of  his  lowly  birth,  he  thought  himself  unqualified 
for  an  alliance  with  the  king's  daughter.  But  a  mutual  af- 
fection springing  up  between  him  and  Michol,  Saul's  second 
daughter,  he  altered  his  mind,  and  wished  to  become  the 
king's  son-in-law.  Saul  was  no  stranger  to  their  inclinations, 
and  offered  to  consent  to  their  marriage,  upon  condition  that 
he  first  killed  him  a  hundred  of  the  uncircumcised  PhiUstines. 
David  readily  accepted  of  the  condition,  as  though  it  had  been 
meant  to  do  him  honour,  led  out  his  little  troop  to  battle, 
attacked  and  defeated  the  Philistine  army,  of  which  he  kill- 
ed no  fewer  than  two  hundred  men  with  his  own  hand. 
Flushed  with  success,  he  hastened  back  to  Saul,  numbered 
the  trophies  of  his  victory  before  him,  and  claimed  Michol  as 
the  crown  of  his  conquest.  Saul  was  vexed  to  see  the  youth 
return  triumphant  from  the  field,  where  he  hoped  to  have 
seen  him  slain  :  he  was  witness  of  the  wisdom,  with  which 
David  conducted  himself  in  all  his  actions  ;  he  perceived  his 
fame  and  favour  with  the  people  increasing  daily ;  he  both 
feared  and  hated  him.  It  had  been  natural  to  suppose,  that 
his  animosity  might  have  been  extinguished,  or  at  least  abat- 
ed, when  he  made  him  his  son-in-law.  But  tlie  rancour  of 
Saul's  heart  was  incurable ;  he  made  no  secret  of  his  mur- 
derous design  ;  he  spoke  to  his  servants  and  son  Jonathan,  to 
second  him  in  the  bloody  attempt.  Sitting  one  day  in  his 
house  with  his  lance  in  his  hand,  he  was  suddenly  seized  by 
the  evil  spirit,  that  haunted  him,  struck  at  David,  as  he  was 
playing  uj)on  the  harp,  and  tried  to  nail  him  to  the  wall. 
David  happily  escaped  tlu;  stroke,  and  fled  from  the  king's 
presence.  Jonathan,  who  felt  both  for  his  father  and  his 
friend,  did  all  he  could  to  make  them  reconciled :  he  reason- 


164  HISTORY  OF  THE  [age  iv. 

ed  and  expostulated  with  his  father  upon  the  injustice  of  his 
proceedings  against  an  innocent  man,  who  had  done  him  no 
injury ;  he  urged  every  argument,  that  the  tenderest  affec- 
tion for  a  friend,  and  the  most  dutiful  respect  for  a  father, 
could  suggest ;  all  to  no  purpose.  Saul,  in  the  night  time, 
sent  a  guard  to  surround  David's  house,  and  to  kill  him,  as 
soon  as  he  should  make  his  appearance  in  the  morning.  Mi- 
chol,  who  loved  David  as  much  as  her  father  hated  him,  was 
upon  the  watch,  and  defeated  the  cruel  order,  by  letting  him 
secretly  down  from  a  window.  To  amuse  the  guard  while 
her  husband  escaped,  and  to  make  them  believe  that  he  was 
sick,  and  unable  to  rise,  she  dressed  up  a  statue,  which  she 
laid  upon  the  bed,  and  covered  with  clothes.  The  innocent 
deceit  had  its  effect :  David  went  off  unpursued,  and  retreat- 
ed to  Samuel's  house  in  Ramatha.  Saul,  being  told  how 
his  scheme  had  failed  through  the  contrivance  of  his  own 
daughter,  called  her  to  an  account  for  what  she  had  done, 
and  despatched  his  sergeants  to  seize  on  David,  even  in  the 
prophet's  house.  The  sergeants  found  a  troop  of  prophets 
standing  before  Samuel,  grew  inspired  at  the  sight,  and,  be- 
ginning to  prophesy  like  them,  forgot  their  errand.  Saul, 
upon  that,  sent  other  messengers,  who  returned  prophesying 
in  like  manner ;  and,  as  the  same  thing  happened  a  tlnrd 
time  to  others  of  his  men,  he  resolved,  in  a  transport  of  an- 
ger, to  go  himself  into  Ramatha.  The  spirit  of  the  Lord 
came  also  upon  him,  as  he  went  along,  and,  in  spite  of  pre- 
meditated malice,  he  continued  prophesying  and  singing  with 
the  rest  all  that  day  and  night :  from  whence  arose  the  pro- 
verb, What !  is  Saul  amongst  the  prophets ! 

From  these  facts  it  appears,  that  the  potentates  of  the 
earth  have  no  other  power  than  what  they  hold  from  God, 
who  either  indulges  or  restrains  them  in  the  exercise  of  it,  as 
he  pleases.  He,  at  his  nod,  either  raises  or  depresses  them  ; 
he  suffers  them  to  rage  no  longer  than  is  conducive  to  his 
designs  :  he  laughs  at  their  feeble  efforts,  and,  at  his  own 
time,  rescues  from  their  hands  whomsoever  he  decrees  to 
save. 


A.  M.  2944.]         Jonathan    and    David,  [A.  C.  1056. 

1  Kings  20. 

David,  perceiving  the  obstinacy  of  Saul's  malice  against 
his  life,  began  to  think  of  leaving  the  country.  Jonathan 
was  in  the  deepest  concern  for  the  safety  of  his  friend,  and, 


AGE  IV.]  HOLY  BIBLE.  165 

being  unwilling  to  be  severed  from  his  company,  begged  he 
would  not  condemn  himself  to  a  foreign  banishment,  before 
he  was  thoroughly  informed  of  the  king's  disposition.  A  so- 
lemn day  was  near  at  hand,  when  the  king  was  to  dine  in 
public  with  his  officers.  Every  one  was  there,  excepting 
David  :  David's  seat  stood  vacant,  and  the  king  seemed 
much  displeased  :  Jonathan  offered  to  make  excuses,  which 
did  but  exasperate  his  father's  spleen,  and  convinced  him, 
that  from  Saul  no  peace  was  to  be  expected.  He  had  pro- 
mised David  to  let  him  know  how  the  king  stood  affected, 
and  agreed  upon  the  sign,  that  he  was  to  make  him.  David 
was  to  lie  concealed  behind  a  stone,  which  stood  up  in  a  cer- 
tain field,  where  Jonathan  appeared,  by  appointment,  with 
his  bow  and  arrow,  under  the  pretext  of  shooting  at  a  mark. 
Jonathan  shot  his  arrows  near  the  stone,  and,  by  the  words 
he  spoke  to  the  page,  whom  he  sent  to  pick  them  up,  signi- 
fied to  David,  that  he  must  fly,  to  save  his  life.  The  boy 
brought  the  arrows  to  his  master,  ignorant  of  what  was  doing. 
Jonathan  gave  him  his  arms,  and  bade  him  carry  them  back 
into  town.  When  the  boy  was  gone,  David  rose  from  be- 
hind the  stone,  and,  falling  flat  upon  the  ground,  thrice  made 
his  obeisance  to  Jonathan.  They  met,  and  embraced  each 
other,  they  tenderly  wept,  and  renewed  their  promise  of 
mutual  friendship,  as  long  as  life  should  last.  With  great 
reluctance  they  parted  from  one  another;  David  was  the 
more  afflicted,  and  Jonathan  bade  him  go  in  peace. 

David  was  now  bereft  of  every  necessary  of  life :  reduced 
to  the  condition  of  a  banished  man,  he  thought  no  refuge  so 
secure  as  amongst  the  ministers  of  God's  altar  :  he  retired  to 
the  house  of  Achimelech,  the  high-priest.  Achimelech  ex- 
pressed great  surprise  at  seeing  him  come  alone.  David 
pretended  some  pressing  business,  which  required  great  ex- 
pedition, and  had  prevented  his  bringing  any  provision  with 
him.  Achimelech  had  no  other  than  show-bread  to  offer 
him,  which  none  but  priests  were  allowed  to  eat  ftf.  David's 
distress  was  very  urgent ;  necessity,  he  thought,  exempted 
him  from  that  ceremonial  law ;  he  took  of  the  holy  bread,  and 
Jesus  Christ,  in  his  gospel,  has  approved  his  conduct.  He 
also,  for  his  defence,"  took  the  swoi-d  of  Goliah,  which  was 
there,  and  the  high-priest,  with  a  goodness  which  afterwards 
cost  him  his  life,  gave  him  every  other  assistance  that  lay  in 
his  power.  One  of  Saul's  officers  happened  to  be  there  at 
that  time,  and,  thinking  it  a  fair  opportunity  of  making  his 
court  to  the  king,  gave  immediate  information  of  what  he  had 


166  HISTORY  OF  THE  [age  iv 

seen.  This  wicked  courtier  was  by  birth  an  Idumean,  and 
known  by  the  name  of  Doeg.  Upon  that  information,  Saul, 
in  his  rage,  sent  for  Achimelech-,  whom  he  accused  of  high 
treason,  as  having  conspired  with  David  against  his  hfe.  The 
virtuous  priest,  not  conscious  to  himself  of  having  done  any 
thing  more  than  what  charity  and  a  due  respect  had  prompt- 
ed him  to  do  for  the  king's  son-in-law,  began  to  plead  in  de- 
fence of  his  own  innocence,  and  spoke  freely  in  commenda- 
tion of  David's  honour  and  fidelity  to  his  prince.  Saul  was 
more  irritated  than  appeased  by  the  pontiff's  speech,  and 
ordered  him  to  be  put  to  death  upon  the  spot.  Achimelech 
stood,  accompanied  with  eighty-five  other  priests,  in  their  sa- 
cerdotal robes.  Their  sacred  character  inspired  respect  into 
the  king's  servants,  who  refused  to  execute  their  master's 
orders,  and  Doeg  was  the  only  man  hardy  enough  to  imbrue 
his  hands  in  the  blood  of  those  venerable  priests  of  the  Lord. 
This  execution  was  followed  by  the  ruin  of  Nobe,  one  of  the 
priests'  cities.  Abiathar,  the  son  of  Achimelech,  escaped 
from  the  massacre,  and  informed  David  of  what  the  tyrant 
had  done.  David  was  sorely  grieved  at  the  relation,  and 
humbly  considered  himself  as  the  cause  of  that  bloodshed. 
He  was  no  longer  safe  in  the  king's  dominions ;  he  fled  for 
refuge  amongst  the  enemies  of  his  country,  and  threw  him- 
self into  the  hands  of  Achis,  king  of  Geth.  Geth  was  not  a 
place  of  safety  for  David,  where  his  achievements  were  so 
well  known  ;  he  was  soon  discovered  to  be  the  man,  who 
had  slain  their  great  •  champion,  Goliah,  and  had  infallibly 
been  sacrificed  to  the  resentment  of  the  citizens,  if  he  had 
not,  with  great  presence  of  mind,  counterfeited  the  fool,  and 
passed  himself  off"  for  a  madman. 

The  holy  fathers  consider  the  prudence  of  David  in  coun- 
terfeiting the  fool  on  this  occasion,  as  a  figure  of  that  imagi- 
nary folly,  which  the  Gentiles  once  imputed  to  the  cross  of 
Jesus  Christ,  but  which,  according  to  saint  Paul,  surpasses 
the  height  df  all  created  wisdom.  The  true  followers  of  Je- 
sus Christ  have  never  been  ashamed  of  such  an  imputation 
from  a  self-conceited  world.  It  is  enough  for  them  to  be  ac- 
counted wise  by  God,  whatever  they  may  pass  for  in  the 
opinion  of  men.  By  experience  they  know,  that  what  is  by 
worldly  men  often  accounted  folly,  is,  in  the  eyes  of  God, 
the  height  of  wisdom ;  and  what  the  wisest  of  the  wicked 
often  adopt  in  practice,  is  little  better  than  the  depth  of 
folly. 


AGE  IV.]  HOLY  BIBLE.  167 

A.  M.  2945.]  David  and  Abigail  1  Kings  25.  [A.  C.  1055. 

David's  situation  was  become  truly  deplorable,  and  his 
life  most  wretched.  Always  in  danger  of  being  either  be- 
trayed or  assassinated,  he  was  driven  from  the  society  of 
men,  and  obliged  to  shelter  himself  in  woods  and  mountains. 
Being  closely  pursued  by  an  implacable  and  active  enemy, 
he  skulked  from  place  to  place,  from  one  wilderness  to  ano- 
ther, creeping  into  caverns  and  the  dens  of  wild  beasts.  Yet, 
even  there,  he  was  upon  the  point  of  being  taken,  and  deliver- 
ed into  the  hands  of  Saul,  as  it  happened  to  him  in  the  de- 
sert of  Ziph.  At  the  hazard  of  his  life,  he  had  but  just  time 
to  slip  down  the  rock,  from  whence  he  fled  into  the  desert 
of  Maon.  That  was  his  place  of  refuge  more  than  once, 
where,  being  closely  pursued,  he  had  not  only  enemies,  but 
also  hunger,  to  struggle  with  :  he  saw  himself  and  his  trusty 
followers,  who  had  joined  him,  to  the  number  of  about  six 
hundred,  in  danger  of  perishing  for  want  of  necessaries. 
There  lived  in  the  neighbourhood  a  man,  whose  name  was 
Nabal,  possessed  of  great  riches  and  numerous  flocks,  but 
rough  of  temper,  and  savage  even  to  cruelty.  To  this  man 
David  applied  himself  in  his  distress  :  he  sent  to  him  ten  of 
his  followers,  to  beg  that  he  would  relieve  the  wants  of  a 
distressed  company,  who  had  done  him  no  injury.  When 
they  came  to  Nabal's  house,  which  was  upon  Mount  Carmel, 
they  humbly  represented  their  distress  for  want  of  provisions ; 
they  told  him,  that  David,  the  son  of  Isai,  was  their  leader, 
and  merited  some  return  for  the  friendship  he  had  shown  to 
his  shepherds  in  the  desert.  Nabal  rudely  answered,  that 
he  had  no  provisions  for  them ;  that  he  knew  nothing  of  them 
or  of  their  leader  ;  but  that  the  country  was  over-run  with 
slaves,  who  wcVe  trying  to  escape  from  their  masters.  Da- 
vid was  exasperated  at  so  injurious  an  answer ;  an  answer, 
which  he  had  little  expected,  and  much  less  deserved  :  be- 
sides the  refusal,  which  he  thought  unjust,  it  expressed  a 
contempt,  which  he  resolved  to  punish.  He  ordered  his 
men  to  girt  on  their  swords  and  follow  him :  he  laid  aside  his 
natural  meekness,  and  meditated  a  stroke,  which  must  have 
ended  in  the  destruction  of  Nabal  and  all  his  family,  had  it 
not  been  prevented  by  the  discreet  and  virtuous  Abieail. 
Abigail  was  the  wife  ol*  Nabal, — a  woman  as  amiable  for  ner 
prudence,  as  her  husband  was  odious  for  his  roughness :  she, 
being  informed  of  David's  hasty  approach  (o  repay  Nabal  for 
his  abuse,  went  out  to  meet  him  witli  presents,  and  plenty 


168  HISTORY  OF  THE  [age  iv. 

of  provisions.  As  soon  as  they  met,  she  accosted  him  in  so 
submissive  and  so  engaging  a  manner,  that  she  at  once  mol- 
lified his  anger,  and  disarmed  his  revenge.  Nabal  knew  no- 
thing of  his  danger,  till  it  was  passed.  Abigail  told  him  of  i< 
the  next  morning,  and  related  all  she  had  done  to  save  him 
The  man  was  so  affected  at  the  account,  that  he  fell  sick,  and 
died  ten  days  after.  David  made  a  proposal  of  marriage  to 
the  widow,  which  she  first  modestly  declined,  and  then  con- 
sented to. 

Abigail,  by  the  prudent  remonstrance  she  made  to  David 
in  his  anger,  is  a  model  of  discretion,  in  teaching  us  to  soothe 
and  pacify  the  sallies  of  passion  both  in  ourselves  and  others: 
and  David,  by  the  deference  he  paid  to  her  advice,  sets  a 
rare  example  of  moderation  to  those,  who  have  received  pro- 
vocation. To  listen  to  advice,  and  to  stifle  resentment,  is  but 
too  often  termed  a  mark  of  weakness  and  dishonour.  But 
nothing,  surely,  so  becomes  the  dignity  of  man,  as  to  make 
passion  give  way  to  reason;  and,  to  a  Christian,  nothing  is 
more  honourable  than  to  desist  from  a  pursuit,  which  can 
no  longer  be  carried  on  consistently  with  charity  and  justice. 

A.  M.  2947.]    David's  Generosity.  1  Kings  26.  [A.  C.  1053. 

In  the  midst  of  these  troubles,  that  disgraced  the  kingdom 
of  Israel,  Samuel  died,  in  the  ninetieth  year  of  his  age.  He 
was  a  man  of  unshaken  virtue,  faithful  to  God,  and  loyal  to 
his  prince,  whose  faults  he  never  flattered,  and  for  whose 
misfortunes  he  daily  wept.  To  him  are  attributed  the  books 
of  Judges  and  Ruth.  His  death  was  lamented  by  all  the 
people  of  Israel.  Saul,  in  the  interim,  persisted  in  his  at- 
tempts against  David  with  unrelenting  violence,  and  was 
wasting  the  strength  of  his  kingdom  against  a  -harmless  man, 
whom  he  fancied  to  be  his  enemy.  Being  informed  by  his 
spies,  that  he  was  come  back  into  the  wilderness  of  Ziph,  he 
marched  at  the  head  of  three  thousand  men,  and  encamped 
round  the  hill,  where  he  supposed  his  rival  to  lie  concealed. 
David,  by  a  singular  exertion  of  courage,  which  could  only 
come  from  God,  resolved  to  visit  him  in  his  tent.  With  a 
single  attendant,  called  Abisai,  he  went  down,  under  the  co- 
vert of  a  dark  night,  into  Saul's  camp,  and,  penetrating  into 
the  royal  pavilion,  found  Saul  and  his  ofiicers  asleep.  Abisai 
whispered  in  his  ear,  that  he  had  his  enemy  now  lying  at 
his  mercy,  and  that,  with  one  stroke,  he  might  put  an  end  to 
all  his  suff*erings.     David  had  too  much  generosity  to  commit; 


AGE  IV.]  HOLY  BIBLE.  169 

so  base  an  action,  and  was  too  well  principled  in  the  duty  of 
a  subject  to  his  sovereign  to  strike,  or  to  suffer  Abisai  to  strike, 
the  Lord's  anointed.  He  contented  himself  with  the  king's 
lance  and  goblet,  which  he  took  away,  and  carried  with  him 
back  upon  the  hill.  Being  there  beyond  the  reach  of  any 
weapon,  he  called  with  a  loud  voice  upon  Abner,  the  gene- 
ral of  Saul's  army,  and  jocosely  rallied  him  for  the  incompa- 
rable care  he  took  of  his  royal  master.  Saul  awoke  at  the 
sound,  and,  hearing  David's  voice,  rose  up  :  he  called  after 
him  with  a  smoothness  of  expression,  which  denoted  some 
abatement  of  his  fury  ;  he  spoke  in  a  gentle  accent,  and  styl- 
ed him  his  son.  David  began,  in  a  submissive  manner,  to  ex- 
postulate with  the  king,  why  he  harassed  himself  in  the  pur- 
suit of  a  harmless  man,  who,  with  respect  to  him,  was  no 
more  than  a  little  flea ;  and  whether  it  became  the  mighty 
king  of  Israel  to  pursue  so  insignificant  a  subject  as  he  was, 
like  a  trembling  partridge  upon  the  mountain's  top.  If  the 
Lord  in  his  anger,  said  he,  hath  stirred  you  up  to  commit  these 
violences  against  one  of  your  most  faithful  servants,  may  he 
accept  my  sacrifice  :  but  if  any  evil  counsellors  have  pushed 
you  on  to  act  as  you  do,  whoever  they  may  be,  they  are  ac- 
cursed in  the  sight  of  our  Lord.  To  a  remonstrance  so  just 
and  conclusive,  Saul  had  no  reply  to  make  ;  he  only  said,  he 
had  sinned  and  acted  foolishly :  he  owned  himself  indebted 
to  him  for  his  life,  begged  he  would  return,  and  promised  to 
give  him  no  future  disturbance.  David  sent  him  back  his 
lance,  and  concluded  with  a  prayer,  hoping  that,  as  he  had 
spared  the  life  of  Saul,  so  the  Lord  would  spare  his,  and  free 
him  from  distress. 

The  holy  fathers  are  unanimous  in  their  praises  of  David 
on  this  occasion.  Saint  Ambrose  speaks  in  raptures  of  him, 
who,  having  it  in  his  power  to  free  himself  at  once  from  the 
persecution  of  a  tyrant  who  sought  his  life,  chose  to  remain 
exposed  to  continual  death,  rather  than  lift  liis  hand  against 
the  anointed  of  the  Lord.  The  gratification  of  his  revenge 
for  the  evil  treatment  he  had  received,  the  immediate  pos- 
session of  a  crown,  the  ensurance  of  his  life  from  danger, 
were  strong  inducements  to  the  action  ;  but  the  love  of  vir- 
tue and  conscious  duty  had  a  more  powerful  influence  upon 
David ;  his  fidelity  to  God  and  his  king  was  grounded  upon 
principles,  that  were  unshaken  and  invariable.  His  motive 
was  disinterested  and  pure  :  from  Saul  he  expected  no  return 
of  gratitude  ;  he  had  experienced  none.  He  once  before  had 
shown  the  same  generosity,  when  Saul,  unarmed  and  alone, 
15  Y 


170  HISTORY  OF  THE  [age  iv. 

entered  the  cave  where  he  and  his  men  lay  concealed ;  he 
oifered  no  violence  to  the  king's  person  ;  he  restrained  his 
followers  from  laying  hold  of  him ;  he  contented  himself  with 
a  slip  of  his  cloak,  which  he  softly  cut  oif,  as  a  mark  that  he 
could  as  easily  have  taken  away  his  life.  Though  Saul  ad- 
mired that  forgiving  generosity  of  David's  temper  at  the  time, 
yet  his  animosity  soon  flamed  out  anew,  and  prompted  him  to 
commit  fresh  violences  against  his  meek  benefactor.  David,  in 
pardoning  his  enemy,  is  the  more  deserving  of  our  praise,  as 
such  a  pardon  of  injuries  had  not  then  been  sanctified  by  the 
example,  or  taught  by  the  word,  of  an  incarnate  God  :  and 
his  example  ought  to  make  those  Christians  blush,  who 
fancy  they  may  push  their  resentments  against  the  members 
of  Jesus  Christ  fnjfkfli^Tiiji  arur  and  to  what  lengths  they 
please.  *  **" 


A.  M.  2M9.\Bm>SramMr^^1Spoils^S  [A.  C.  1051. 

V^/;,.         1  Kings  m. 

Nw*^  OF  QETRS^^^V^ 

David  soon  fmntij;  JljiJ^UlJ  piff^^n nt  to  be  depended  upon, 

and  that  his  life  was  in  constant  danger.  Self-preservation 
forced  him  to  throw  himself,  once  more,  into  the  hands  of 
Achis,  the  king  of  Geth.  Achis,  though  a  Philistine,  had 
principles  of  generosity,  and  knew  how  to  feel  for  the  dis- 
tressed. He  received  the  illustrious  fugitive  with  great  marks 
of  kindness,  and  gave  him  the  town  of  Siceleg  for  his  resi- 
dence. Hostilities  had  been  renewed  between  the  Israelites 
and  Philistines,  and  Achis  insisted  upon  David's  accompany- 
ing him  to  the  w^ar.  David,  by  that  means,  was  reduced  to 
the  sad  alternative,  either  of  disobliging  his  generous  benefac- 
tor, or  of  fighting  against  his  lawful  sovereign.  In  such  em- 
barrassed circumstances,  he  was  at  a  loss  how  to  act,  when  the 
Philistines  themselves  luckily  drew  him  out  of  his  difficulty. 
They  thought  an  Israelite  was  not  to  be  trusted  in  an  expe- 
dition against  his  fellow  citizens,  and,  therefore,  obliged  Achis 
to  dismiss  him  from  the  army.  Achis  reluctantly  delivered 
their  commands  to  David,  which  he  softened  with  expressions 
of  esteem,  and  made  him  his  excuses  upon  the  necessity  he 
was  under  of  satisfying  the  Philistine  chiefs,  who  would  not 
suffer  an  Israelite  to  accompany  them  to  battle.  David  was 
no  sooner  extricated  out  of  one  difficulty,  than  involved  in 
another.  During  his  absence  in  the  Philistine  camp,  a  roving 
party  of  the  Amalecites  had  plundered  Siceleg,  and  set  fire 
to  the  houses.     Every  thing  of  value  was  carried  off  by  the 


AGE  IV.  I  HOLY  BIBLE.  171 

plunderers ;  the  children  and  the  women  were  made  prisoners, 
amongst  whom  were  the  wives  of  David  and  his  followers. 
The  men  were  so  sensibly  afflicted  at  this  disaster,  that,  not 
knowing  which  way  to  turn  themselves,  they  threw  their 
blame  upon  their  leader,  and  threatened  to  stone  him  to  death. 
David,  though  abandoned  by  his  partisans,  was  not  abandoned 
by  his  own  fortitude :  he  put  his  trust  in  God,  and,  with  six 
hundred  warriors,  set  off  in  pursuit  of  the  robbers.  Success, 
he  knew,  depended  upon  expedition ;  he,  therefore,  continued 
his  march  with  such  vigour,  that  two  hundred  of  his  men 
were  not  able  to  keep  pace  with  him.  He  left  them  behind, 
and,  pushing  on  briskly  with  the  rest,  came  up  with  the  ene- 
my, as  they  were  enjoying  themselves  over  their  booty,  little 
thinking  of  an  attack.  David  fell  furiously  upon  them  ;  a 
bloody  carnage  ensued,  which  lasted  till  the  evening  of  next 
day,  when  not  a  man  of  the  AmaJecites  was  left  alive,  ex- 
cepting those  who  escaped  by  the  help  of  their  camels.  The 
victors  recovered  all,  and  even  more  than  they  had  lost. 
Upon  their  return  a  dispute  arose,  whether  they,  who  had 
not  shared  in  the  danger  of  the  field,  should  have  their  share 
in  the  booty :  and  the  decision  being  left,  by  common  con- 
sent, to  David's  arbitration,  he  judiciously  pronounced  in  their 
favour.  This  decision  passed  afterwards  into  a  law,  and  was 
strictly  adhered  to  in  every  future  division  of  the  spoils  of 
war. 

Similar  to  this  is  the  spiritual  economy  of  the  Church  in 
an  impartial  communication  of  prayers  and  merits  between 
its  component  members.  And  a  comfortable  reflection  it  is 
for  such  of  the  faithful,  who  have  not  either  the  talents  or  the 
strength  to  perform  great  actions,  or  to  bear  hard  labours  in 
the  divine  service.  Enlisted  under  the  same  banner  of  Jesus 
Christ,  they  all  concur  with  one  another  in  the  possession  of 
the  same  faith  ;  they  all  share  in  the  same  spiritual  treasures ; 
and  to  each  one  is  impartially  measured  out  the  reward,  not 
according  to  the  strength  of  bones,  or  the  rank  of  worldly  ho- 
nours, but  according  to  his  real  deserts  in  the  eyes  of  God. 
Charity  and  zeal  may  equal  the  little  with  the  great,  and 
render  the  weak  more  deserving  than  the  strong.  For  with 
God  there  is  no  exception  of  persons. 

A.  M.  2949.]       Death  of  Saul  1  Kings  31.      [A.  C.  1051 

David,  by  the  refusal  he  met  with  from  the  Philistine 
princes,  of  letting  him  serve  in   their  army,  was  even  more 


172  HISTORY  OF  THE  [age  iv. 

fortunate  than  be  imagined  at  the  time;  he  was  thereby  pre- 
vented not  only  from  fighting,  but  also  from  conquering,  against 
his  country  ;  for,  in  that  day's  battle,  Saul  and  his  sons  were 
slain,  and  Israel  put  to  a  shameful  flight.      That  miserable 
prince  had  been  long  left  by  the  spirit  of  God,  and  turned 
over  to  his  own.     Racked  with  the  stings  of  a  guilty  con- 
science within,  and  pressed  by  the  attacks  of  a  furious  ene- 
my  without,  full  of  apprehensions,  and  anxious  about   the 
event,  he  sought,  in  despair,  to  know,  from  the  devil  what  he 
did  not  deserve  to  learn  from  God.     He  disguised  himself, 
and  went  to  consult  the  noted  sorceress  of  Endor.     When  he 
came  there,  he  told  her  she  must  raise  him  up  the  ghost  of 
Samuel.     The  woman,  being  afraid  of  the  severe  laws,  which 
Saul  had  lately  made  against  the  dealers  in  magic  art,  refused 
to  act,  till  he  had  promised,  on  oath,  that  no  harm  should  be- 
fall her  for  the  thing  she  was  about.     Emboldened  by  the 
solemn  promise  he  made  her,  she  then  began  her  enchant- 
ments, and,  behold,  before  she  had  finished,  the  ghost  of  Sa- 
muel unexpectedly  appeared.    As  soon  as  she  saw  him,  she 
understood  that  the  person  who  consulted  her  was  Saul  in 
disguise.     Apprehensive  of  the  severest  vengeance,  she  be- 
gan to  tremble  for  her  life.     The  king  bade  her  not  to  fear, 
and  asked  what  she  saw.     By  the  description  she  gave  of 
the  dress  and  awful  figure  of  the  phantom,  Saul  knew  it  to  be 
Samuel,  and  bowed,  out  of  reverence,  to  the  ground.     The 
ghost  then  said,  Why  hast  thou  troubled  my  repose  ?    why 
dost  thou  ask  of  me  what  thou  knowest  already  ?  The  Lord 
hath  left  thee,  and  is  gone  over  to  thy  rival.     He  will  now 
do  to  thee  as  thou  hast  heard  heretofore  from  my  mouth ;  he 
will  sever  thy  kingdom  from  thee,  and  give  it  to  David ;  thee 
and  thy  Israelites  he  hath  delivered  into  the  hands  of  the  Phi- 
listines ;  to-morrow  thou  and  thy  sons  shall  be  amongst  the 
dead.     Saul  forthwith  fell  all  along  the  ground ;  for  he  was 
frightened   with   the   words   of  Samuel,  and  there   was  no 
strength  in  him.     The  woman  raised  him  up,  gave  him  a  re- 
freshment, and  dismissed  him,  as  soon  as  he  had  strength  to 
go.     The  wretched  prince  walked  away  with  a  sorrowful 
heart,  black  with  despair,  and  full  of  his  approaching  destiny. 
The  fatal  day  was  at  hand ;  the  two  armies  of  Israel  and  Phi- 
listhiim  stood  arrayed  for  battle  on  the  mountains  of  Gelboe. 
The  signal  being  given,  the  Israelites  shrunk  back  from  the 
enemy,  and  Jonathan  and  his  two  brothers  were  slain  :  the 
whole  weight  of  the  battle  then  fell  upon  Saul :  an  arrow 
from  a  Philistine's  bow  gave  him  a  deadly  wound :  covered 


AGE  IV.]  HOLY  BIBLE.  173 

with  disgrace,  and  still  breathing,  he  commanded  his  armour- 
bearer  to  stab  him  ;  which  the  armour-bearer  refusing  to  do, 
he  caught  hold  of  his  sword,  and,  setting  the  point  against  his 
breast,  fell  upon  it,  and  expired. 

Such  was  the  exit  of  unhappy  Saul,  the  first  king  of  Israel. 
By  an  act  of  violence  against  his  own  life,  he  put  an  end  to 
the  long  and  barbarous  violences,  which  he  had  wantonly 
been  guilty  of  against  others.  Happy  might  he  have  been, 
if  he  either  had  continued  in  a  private  station,  or  only  had 
retained  the  same  humble  sentiments,  which  he  carried  with 
him  to  the  throne.  Guiltless  as  the  child  of  a  year  old  he 
began  his  reign  ;  but  in  that  happy  disposition  he  reigned  no 
more  than  two  years.  Elated  with  power,  and  dazzled  with 
the  splendour  of  a  crown,  he  grew  imperious  and  violent. 
He  set  off  with  the  promising  show  of  an  auspicious  reign  ; 
he  fell,  before  he  had  far  advanced,  and  at  last  finished  by  a 
death,  which  has  rendered  him  a  frightful  example  to  all  suc- 
ceeding ages.  The  holy  fathers  consider  Saul  under  the 
same  predicament  in  the  old  law,  as  they  do  Judas  in  the 
new.  Both  had  been  particularly  chosen  by  God  himself, 
and  were  both  rejected ;  the  first  for  his  pride,  the  second 
for  his  avarice.  They  both  fell  from  a  station  the  most  dig- 
nified ;  both,  in  despair,  ended  their  days  by  self-murder.  No 
call,  no  station  of  hfe,  be  it  what  it  may,  can  exempt  a  man 
from  the  weakness  of  human  nature.  No  man  is  secure  from 
temptation.  The  most  elevated  in  dignity,  says  saint  Am- 
brose, and  the  most  steady,  as  they  may  seem,  in  the  way 
of  virtue,  ought  to  be  always  fearful,  and  always  upon  their 
guard,  lest  they  fall.  A  suppliant  hope  in  God,  and  an  hum- 
ble diffidence  of  themselves,  are  necessary  means  to  preserve 
the  grace  of  final  perseverance. 

A.M.  2949.]  Lamentation  of  David,  2  Kings  1.  [A. C.  1061. 

The  death  of  Saul,  and  total  overthrow  of  his  army,  was  a 
subject  of  universal  triumph  amongst  the  Philistines.  They 
look  possession  of  the  field  of  battle  next  day,  and,  finding 
the  king's  corpse  amongst  the  slain,  stripped  him  of  his  ar- 
moHr,  and  cut  off  his  head,  which  they  ordered  to  be  carried 
about,  and  shown  tbrough  their  land,  to  convince  the  people 
of  his  death.  His  armour  they  dedicated  to  Astaroth,  and 
his  head  they  fastened  up  in  the  temple  of  Dagon.  David, 
in  the  interim,  who  had  not  less  reason  to  be  glad  thaii  tbey, 
was  very  diflbrently  affected.  Far  from  rejoicing  at  an 
15  • 


274  HISTORY  OF  THE  [age  iv. 

event  so  tragical  in  itself,  though  so  advantageous  to  him,  he 
shed  tears  of  real  sorrow.     In  a  mournful  canticle,  which  he 
composed  on  the  occasion,  he  pathetically  deplores  the  me- 
lancholy fate  of  Saul,  the  anointed  of  the  Lord  :  in  a  strain 
still  more  moving,  he  laments  the  untimely  fall  of  Jonathan, 
whom  he  affectionately  styles  his  brother  and  most  loving 
friend.     He  invites  the  daughters  of  Israel  to  throw  aside 
their  gay  attire,  to  pour  out  their  tears  with  him,  and  mourn 
over  the  hapless  slain.     Then,  as  if  the  place  had  been  ac- 
cessary to  the  disaster,  he  prays  that  neither  the  rain,  nor 
the  dew  of  heaven,  may  fall  upon  the  mountains  of  Gelboe, 
where  the  shield  of  the  valiant  is  cast  away,  where  Saul  lies 
trodden  on  the  ground,  as  though  he  had  not  been  anointed 
with  oil.     O,  tell  it  not  in  Geth,  tell  it  not  in  Ascalon,  lest 
the  daughters  of  the  Philistines  exult,  lest  the  daughters  of 
the  uncircumcised  rejoice  I    David  did  not  content  himself 
with  these  effusions  of  his  grief  in  private  ;    he  expressed 
himself  by  his  actions  to  the  public.     He  thanked  the  citizens 
of  Jabes  Galaad,  who  had  taken  up  and  interred  the  bodies 
of  Saul  and  his  unfortunate  sons.      The  first  account  of  this 
fatal  overthrow  was  brought  to  David  in  Siceleg,  by  a  young 
Amalecite,  who  pretended  to  have  been  present  at  the  king's 
death,  and  was  in  hopes  of  ingratiating  himself  by  the  re- 
lation  of  a  story,  which  he   embellished  with  several  cir- 
cumstances of  his  own  invention.      I  came  by  chance,  said 
he,  to  the  mountain  of  Gelboe,  where  I  found  the  king  op- 
pressed with  anguish,  and  leaning  upon  his  spear.     At  my 
approach,  he  called  out,  and  bade  me  free  him  from  the  dis- 
tress he  was  in  :  wherefore,  knowing  that  it  was  impossible 
for  him  to  live  after  the  stroke  he  had  received,  I  complied 
with  his  desire.     I  killed  him ;    I  took  the  diadem  from  his 
head,  and  the  bracelet  from  his  arm,  which  I  have  brought 
hither  to  thee,  my  lord.      David  rent  his  gaiments  at  the 
sad  report,  asked  the  Amalecite  how  he  had  dared,  in  that 
manner,  to  lift  his  hand  against  the  Lord's  anointed,  and  or- 
dered him  to  be  put  to  death,  in  punishment  of  his  crime. 

The  throne  being  vacant,  David,  knowing  himself  to  be 
the  man  who  was  to  fill  it,  consulted  the  Lord  to  know 
how  he  was  to  act  in  this  emergency,  and  where  to  go.  The 
Lord  bade  him  return  to  Hebron,  the  capital  city  of  Judea : 
he  went,  was  publicly  anointed  king,  and  acknowledged  by 
that  tribe.  The  other  tribes,  being  influenced  by  Abner,  the 
late  king's  chief  minister,  acknowledged  Isboseth,  a  son  of 
Saul,  for  their  king,  and  thereby  divided  the  nation  into  two 


AGE  IV.]  HOLY  BIBLE.  ITB 

parties.  A  civil  contest  for  the  crown  began  between  the 
two  competitors ;  David  appointed  Joab  to  be  his  general, 
while  Abner,  with  great  abilities,  supported  the  interest  of 
Isboseth.  The  dispute  was  carried  on,  with  the  loss  of  many 
lives,  for  seven  years,  when  Isboseth  was  traitorously  mur- 
dered by  two  assassins,  who  carried  his  head  to  David.  Da- 
vid was  no  more  inclined  to  encourage  murder  in  these  two 
traitors,  than  he  had  been  in  the  young  Amalecite,  and,  there- 
fore, ordered  them  to  be  treated  in  the  same  manner.  Far 
from  insulting  an  enemy  in  his  fall,  or  from  rejoicing  at  the 
advantage  which  he  was  to  reap  by  it,  he  considered  and 
felt  for  the  wrongs,  that  his  enemy  had  suffered  from  the 
hands  of  his  assassins  :  and  thus,  by  a  double  instance  of  his 
justice,  he  convinces  us,  that  he  not  only  had  the  meekness 
to  forgive  the  injuries,  but  also  the  generosity  to  honour  the 
memory,  of  his  inveterate  enemies.  He  put  to  death  the 
Amalecite,  who  had  declared  himself  guilty  of  the  death  of 
Saul,  and  he  executed  Rechab  and  Baana,  for  having  stabbed 
Isboseth  his  son. 

A.  M.  2956.]  Sudden  Death  of  Oza.  2  Kings  6.  [A.  C.  1044. 

By  the  death  of  Isboseth,  David  became  the  peaceable 
possessor  of  the  crown  of  Israel  without  a  rival ;  the  tribes 
unanimously  acknowledged  his  undoubted  right,  and  volun- 
tarily submitted  to  his  authority.  The  flame  of  civil  discord 
being  thus  happily  extinguished,  the  force  of  the  nation  was 
no  longer  divided,  and  the  Israelites,  being  again  united  under 
one  head,  had  no  other  than  the  common  interest  to  pursue. 
David  resolved  to  make  use  of  the  power,  which  God  had 
placed  in  his  hands,  against  the  ancient  enemies  of  his  coun- 
try. His  first  expedition  was  against  the  fortress  of  Jerusa- 
lem, which  was  inhabited  by  the  Jebuseans,  and  never  had 
submitted  to  the  Hebrew  yoke.  This  fortress,  which  stood 
within  the  walls  of  the  city,  upon  Mount  Sion,  was  so  ad- 
vantageously situated,  that  it  seemed  to  bid  defiance  to  the 
force  that  could  be  brought  against  it :  the  gairison  insulted 
David  for  an  attempt  which  they  deemed  rash,  and  told  him 
the  very  blind  and  lame  of  the  place  would  be  enough  to  re- 
pel his  attacks.  But  there  is  nothing  so  arduous,  which  true 
courage,  supported  by  the  arm  of  (nxl,  cannot  overcome. 
David,  at  that  time,  had  an  army  composed  of  heroes :  to 
encourage  them  to  victory,  he  promised  the  coimnand  to 


176  HISTORY  OF  THE  [age  iv 

him,  who  should  first  strike  the  Jebusean ;  and  gave  orders  for 
a  general  assault.  Joab  was  the  first  that  mounted  upon  the 
wall ;  the  troops  rushed  on  after  their  general,  and  the  city  was 
added  to  the  conquests  of  Israel.  David  took  possession  of 
the  castle  of  Sion  for  himself,  repaired  the  old  buildings,  and 
erected  new  ones  round  about  upon  the  hill,  which,  from  his 
name,  was  thenceforward  called  the  City  of  David.  Grati- 
tude to  God  for  this  success,  made  him  turn  his  thoughts  upon 
the  public  duties  of  religion.  The  ark  of  God  had  for  many 
years  lain  in  a  state  of  obscurity,  in  the  private  house  of 
Abinadab.  The  pious  king's  intention  was  to  restore  its  first 
lustre  :  for  that  purpose,  he  prepared  a  magnificent  pavilion 
for  its  reception  upon  Mount  Sion,  within  the  precincts  of 
his  own  palace.  Notice  was  given  for  a  public  translation 
of  the  ark,  and  the  people  were  ordered  to  attend.  They 
assembled  to  the  number  of  thirty  thousand  ;  a  new  wain 
was  made,  the  ark  laid  upon  it,  and  Oza,  the  son  of  Abina- 
dab, appointed  to  drive  the  oxen.  The  procession  was  con- 
ducted with  that  solemn  show  of  religious  magnificence,  which 
became  the  piety  of  a  great  king.  David  thought  it  not  be- 
neath his  royal  dignity  to  play  upon  the  harp,  being' accom- 
panied by  the  numerous  quires  of  musicians,  whose  joyful 
and  harmonious  sounds  enlivened  the  country,  as  they  passed 
along.  Every  thing  seemed  to  conspire  to  the  public  jubilee, 
when  an  unlucky  accident  interrupted  the  procession,  and 
suddenly  threw  the  minds  of  all  into  a  melancholy  conster- 
nation. One  of  the  oxen  began  to  kick,  and  made  the  ark 
lean  on  one  side  :  Oza,  thinking  it  to  be  in  danger  of  falling, 
hastily  stretched  out  his  hand,  and  held  it.  The  Lord  was 
provoked  at  the  rashness  of  his  action,  says  the  Scripture, 
and  struck  him  dead  upon  the  spot.  The  spectators  were 
seized  with  dread  ;  David  himself  was  terrified,  and  durst  not 
proceed  in  his  design  of  lodging  the  tremendous  ark  within 
the  precincts  of  his  palace.  He  deposited  it  in  the  house  of 
Obededom,  a  virtuous  Levite,  where  it  remained  for  three 
months. 

The  dreadful  judgment  that  befell  Oza,  for  rashly  laying 
his  hand  upon  the  ark,  leaves  no  room  to  doubt  of  the  awful 
respect,  which  is  due,  and  which  God  rigorously  requires  to 
be  paid  him  in  the  things  that  regard  his  holy  service.  In 
the  law  of  grace,  infinitely  more  holy  is  the  altar  of  almighty 
God,  than  was  the  ark  under  the  law  of  Moyses ;  an  irreve- 
rence shown  to  the  things,  of  which  the  ark  was  no  more 


AGE  IV.]  HOLY  BIBLE.  1T7 

than  the  figure,  is  of  a  more  enormous  guilt,  and  its  punish- 
ment, though  not  attended  with  visible  strokes  of  divine  ven- 
geance, is  infinitely  more  to  be  apprehended. 

A.  M.  2956.]  Translation  of  the  Ark,  2  Kings  6.  [A.  C.  1044. 

The  visible  blessings  which  God  showered  down  upon 
Obededom,  in  consideration  of  the  ark  being  under  his  roof, 
dispelled  the  king's  fears,  and  made  him  wish  to  share  in  the 
divine  favours.  At  the  end  of  three  months  from  Oza's 
death,  David  reassumed  his  first  design  of  translating  the  ark 
to  Jerusalem  :  and,  to  guard  against  every  accident  of  the  kind 
that  had  happened  before,  he  considered  in  what  manner 
Moyses  had  directed  the  ark  to  be  carried,  whenever  it 
should  be  necessary  to  remove  it  from  one  place  to  another. 
He  found,  upon  examination,  that  none  but  priests  and  Le- 
vites  were  permitted  to  approach  it,  and  that  it  was  not  to  be 
drawn  by  beasts,  but  carried  upon  men's  shoulders.  He, 
therefore,  ordered  the  Levites  to  attend  in  ceremony  on  the 
day  appointed,  pacific  sacrifices  to  be  prepaied,  and  every 
arrangement  made  suitable  for  the  solemnity.  Sacred  canti-  ' 
cles  of  his  own  composition  were  set  to  music,  and  skilful  mu- 
sicians appointed  to  perform  with  instruments  and  voices. 
The  ark  of  the  covenant  was  brought  forth  by  the  sons  of 
Levi,  who  advanced  with  it  upon  their  shoulders,  through  a 
prodigious  crowd  of  spectators,  that  lined  the  road ;  the  ground 
streamed  with  the  blood  of  victims,  wjiich  were  immolated 
to  the  living  God,  while  hills  and  dales  resounded  with  the 
strains  of  vocal  and  instrumental  harmony.  Dressed  in  a 
linen  garment,  such  as  the  prophets  wore,  the  king  played 
upon  his  harp,  and  danced  with  all  his  might  before  the  ark, 
as  it  moved  along,  till  he  came  to  Mounl^S^ion.  Michol  was 
at  the  palace  window,  waiting  for  the  procession,  and,  seeing 
her  royal  consort  without  his  robes  of  state,  and  dancing  in 
the  crowd,  despised  him  in  her  heart  for  his  devotion. 
When  the  ceremony  was  over,  she  ran  to  meet  him,  and,  in 
a  strain  of  irony,  said,  that  it  was  nobly  performed ;  that  it 
was  a  glorious  sight  to  see  the  king  of  Israel  stripped  of  his 
royal  robes,  and  dancing,  like  a  buffoon,  before  his  subjects. 
David,  whose  sentiments  of  religion  were  too  well  grounded, 
says  saint  Ambrose,  to  be  shaken  by  a  woman's  ridicule, 
meekly  answered.  The  Lord  hath  selected  me  from  amidst 
the  meanest  of  his  servants,  and  hath  preferred  me  to  my  fa- 
tlier.     From  God  I  received  my  crown,  and,  through  his 

Z 


178  HISTORY  OF  THE  [age  iv 

mercy,  I  am  peaceably  possessed  of  the  kingdom  of  Israel : 
for  which  reason  I  will  humble  myself  still  more  and  more 
before  him.  I  wish  to  be  always  little  in  my  own  eyes,  and 
it  shall  be  my  glory  to  be  thus  upon  a  level  with  the  lowest 
of  my  subjects. 

Thus  did  this  holy  king,  says  saint  Gregory,  lay  aside  the 
marks  of  royalty,  that  he  might  give  scope  to  his  piety.  For- 
getful of  his  dignity,  forgetful  of  his  victories,  which  had 
made  him  great  in  every  one's  eyes  but  his  own,  he  not  only 
humbled  himself,  but  was  also  willing  to  be  humbled  by  oth- 
ers. His  example  is  a  pattern  of  true  devotion  and  humility  ; 
it  teaches  all  Christians,  of  whatsoever  rank,  never  to  be 
ashamed  of  the  duty  they  owe  to  God,  and  never  to  imagine, 
that  they  vilify  or  degrade  themselves,  by  submitting  to  the 
external  practice  of  religious  worship.  To  be  afraid  of  de- 
meaning themselves  by  a  public  performance  of  their  Chris- 
tian obligations,  is  to  be  ashamed  of  the  cross  of  Christ.  If 
an  irreligious  world  should  try,  like  Michol,  to  laugh  them 
out  of  their  duty,  with  a  noble  disdain,  like  that  of  David,  let 
them  despise  the  impious  raillery,  and  remember  the  sacred 
dignity,  to  which  God  has  raised  them,  by  adopting  them  for 
his  sons,  and  making  them  the  members  of  his  Church. 

A.  M.  2967.]  Victories  of  David  over  the  Am-  [A.  C.  1033. 
monites.  2  Kings  10. 

The  sublime  idea  that  David  entertained  of  the  majesty 
of  God,  and  the  zeal  he  had  of  promoting  the  divine  worship, 
made  him  think  that  the  honours  he  had  paid  to  God,  in 
translating  his  ark  to  Mount  Sion,  fell  far  short  of  what  were 
still  due.  He  reflected,  that  the  ark  of  God  had  no  better 
covering  than  that  of  skins,  whilst  he  himself  was  lodged  in 
a  palace  of  cedar ;  he  therefore  traced  in  his  mind  the  plan 
of  a  stately  temple,  which  he  resolved  to  build  to  the  Lord 
of  hosts.  He  communicated  his  design  to  the  prophet  Na- 
than ;  and  Nathan,  though  he  secretly  approved  of  it,  was 
inspired  to  tell  him,  that  such  a  plan  should  not  be  executed 
till  after  his  death ;  that  from  his  seed  should  arise  a  son, 
who  should  build  a  house  to  the  Lord,  and  that  the  thrc^ne 
of  his  kingdom  should  be  established  for  ever.  David  hum- 
bly acquiesced,  and,  with  acts  of  thanksgiving,  resigned  him- 
self to  God  for  the  accomplishment  of  his  divine  promises 
To  make  his  subjects  happy  in  the  interim,  and  to  free  them 
from  the  disgraceful  burden  of  paying  tribute  to  other  princes, 


AGE  IV.]  HOLY  BIBLE.  179 

became  the  object  of  his  laudable  ambition.     He  took  care 
to  have  impartial  justice  administered  at  home,  while  he  as- 
serted his  own  just  rights  abroad  by  force  of  arms.     In  the 
wars  he  waged,  he  gloried  not,  like  other  kings,  in  the  num- 
ber of  his  chariots  and  horsemen  ;  his  trust  was  in  the  Lord 
his  God,  prayer  was  his  shield  against  the  weapons  of  his 
enemies,  and  victory  crowned  his  warlike  expeditions.     The 
Idumeans,  the  Philistines,  the  kings  of  Moab  and  Soba,  the 
people  of  Amalec  and  Syria,  were  humbled  by  him,  and  made 
tributary  to  the  crown  of  Israel.     Notwithstanding  this  suc- 
cess, that  attended  David's  arms,  Hanon,king  of  the  Ammon- 
ites, had  the  imprudence  not  only  to  reject  his  friendship, 
but  also  to  provoke  his  enmity.      Hanon  was  a  young,  unex- 
perienced prince,  and  son  of  Naas,  the  late  king  of  Ammon, 
from  whom  David  had  received  many  good  services  during 
Saul's   persecutions.      David  wished  to  cultivate  the  same 
friendship  with  the  son,  as  had  subsisted  between  the  father 
and  him,  and,  with  that  view,  sent  ambassadors  to  compliment 
him  upon  his  accession  to  the  throne.     Hanon  suffered  him- 
self to  be  persuaded  by  evil  counsellors,  that  the  king  of  Is- 
rael's design  was  not  to  honour,  but  betray  the  kingdom  of 
Ammon,  and  that  the  ambassadors  were  no  more  than  spies, 
sent  to  discover  the  strength  and  nature  of  the  country.    Un- 
der that  persuasion,  the  rash  prince  let  himself  be  led  astray, 
and,  without  considering  the  consequences,  seized  upon  the 
ambassadors,  shaved  one  half  of  their  heads,  clipped  away 
half  their  garments,  and  bade  them  be  gone.     The  report  of 
this  shameful  treatment  was  quickly  carried  to  David,  who 
sent  to  condole  with  his  servants  for  the  disgrace  they  had 
suffered,  and  to  desire  they  would  stop  at  Jericho,  till  their 
beard  should  be  grown  again.     His  next  care  was  to  wipe  oil 
the  dishonour  which  this  affront  to  his  ambassadors  had  thrown 
upon  himself  and  the  whole  Jewish  nation.     He  onlorcd  Joab 
to  put  himself  at  the  head  of  his  army,  and  to  march  against 
the  enemy.     The  Ammonites  had  foreseen  this  stroke,  and 
provided  against  it :  they  had   sent  to  their  allies,  and  hired 
what  forces  they  could  out  of  Syria.     Such  troops,  who  had 
no  other  interest  than  their  pay  to  fight  for,  wore  not  an 
equal  match  for  the  veteran  troops  of  Israel.     Joab,  whose 
experience  was  equal  to  his  courage,  attacked  and  defeated 
them.     Ilanon  did    not   despair;    but,  recmiting  his  forces 
with  new  vigour,  brought  another  formidable  army  into  the 
field.     Against  an   enemy  who  had  such   resources,   David 
thought  it  advi8a!)lc  to  march  in  person,  and,  by  his  presence, 


180  HISTORY  OF  THE  [age  iv. 

animate  the  Israelites  to  battle.  They  came  to  a  general  en- 
gagement ;  the  Ammonites  were  routed  with  great  slaughter : 
seven  hundred  of  their  armed  chariots  were  destroyed,  with 
their  combatants ;  forty  thousand  of  their  foot,  and  as  many 
horse,  fell  in  the  field  of  battle,  and  fifty-eight  thousand  more 
fled  before  the  Israelites.  A  victory  so  complete  discouraged 
the  neighbouring  nations  from  lending  any  further  succours 
to  the  king  of  Ammon  :  the  Syrians  laid  down  their  arms, 
and  submitted  to  the  conditions  prescribed  by  the  conqueror. 
The  young  Hanon  was  then  convinced  of  the  imprudent  step 
he  had  taken ;  he  saw  his  kingdom  reduced  to  the  brink  of 
ruin,  through  the  advice  of  his  wicked  counsellors,  and  his 
own  credulity.  The  rise  or  the  fall  of  empires  often  turns 
upon  the  nice  point  of  good  or  bad  advice.  Happy  is  the 
prince,  who,  being  master  of  the  affections  of  his  subjects, 
has  the  discernment  to  choose,  and  the  resolution  to  support, 
those  who  are  both  capable  and  willing  to  serve  him  well. 

A.  M.  2969.]        David's  Sin.    2  Kings  11.        [A.  C.  1031. 

The  Ammonites,  notwithstanding  their  late  overthrow, 
were  still  restless :  some  of  them  refused  to  lay  down  theii 
arms,  and  Joab  was  ordered  to  march  against  them.  David, 
in  the  mean  time,  remained  at  Jerusalem,  where,  amidst  the 
sweets  of  domestic  repose,  he  met  with  a  more  fatal  stroke 
than  ever  he  had  to  fear  in  the  field  of  war.  He  was  one  day 
walking  upon  the  platform  of  his  palace  about  noon,  and, 
looking  round  him,  happened  to  cast  his  eye  upon  a  woman, 
as  she  was  bathing  herself  upon  a  terrace  opposite  to  him. 
He  beheld,  and  coveted  ;  he  asked  who  she  was,  and,  being 
told  that  she  was  called  Bethsabee,  the  wife  of  Urias,  he  sent 
for  her.  The  opening  features  of  her  beauty,  as  she  ap- 
proached, added  fresh  fuel  to  his  flame  ;  he  yielded  to 
the  wicked  desires  of  his  heart ;  he  solicited  her  con- 
sent to  the  sin  of  adultery,  and  obtained  it.  Bethsabee 
went  home,  and  conceived  ;  as  her  pregnancy  advanced,  she 
began  to  consider  and  apprehend  its  consequences.  She 
knew  how  severe  the  law  was  against  a  crime,  of  which  she 
knew  herself  guilty.  The  absence  of  her  husband  was  a 
convincing  proof  of  her  infidelity  ;  her  guilt  could  not  lie  long 
concealed,  but  must  necessarily  become  its  own  discoverer. 
Under  those  circumstances,  she  let  David  know  the  situation 
she  was  in.  David  immediately  despatched  an  order  to  Joab  for 
Urias  to  be  sent  home.     Urias  came,  and,  as  if  he  had  been 


AGE  iv.J  HOLY  BIBLE.  181 

only  wanted  to  give  some  account  of  the  war,  the  king  asked 
him  several  questions  concerning  the  general  and  his  army. 
He  seemed  satisfied  with  Urias's  answers,  bade  him  go  home 
to  sleep  with  his  wife,  and  ordered  plenty  of  meat  to  be  sent 
after  him.  The  hardy  soldier,  having  no  suspicion  of  the 
king's  design,  never  thought  of  going  to  his  own  house,  but 
threw  himself  down  to  sleep  before  the  palace  gate.  David 
was  informed  of  it,  sent  for  him  again,  and  pressed  him  to  go 
home.  Urias  made  him  this  noble  reply  :  The  ark  of  God  is 
lodged  in  nothing  better  than  a  tent ;  the  warriors  of  Israel 
and  Juda  rest  upon  the  bare  earth  ;  Joab,  the  general,  and 
all  his  army,  lie  exposed  in  the  field,  and  shall  I  make  merry, 
and  sleep  with  my  wife  ?  No,  my  liege,  I  will  not  do  it.  Da- 
vid, however,  kept  him  a  day  longer,  and  made  him  eat  and 
drink  plentifully  in  his  presence,  hoping,  by  that  means,  to 
soften  him  into  compliance.  Urias  was  inflexible;  he  passed 
the  second  night,  as  he  had  passed  the  first,  upon  his  couch, 
and  went  not  into  his  own  house  :  upon  which  the  king  took 
the  resolution  of  adding  a  second  crime  to  the  first :  to  cover 
the  shame  of  his  own  guilt,  he  resolved  upon  the  murder  of 
the  innocent  and  brave  Urias.  In  other  circumstances,  Da- 
vid's natural  goodness  of  heart  would  have  prompted  him  to 
reward  the  man  for  his  behaviour,  which,  on  that  occasion, 
determined  him  to  sacrifice  his  life  by  the  sword  of  Aramon. 
He  sent  Urias  back  with  a  letter  to  Joab,  and,  in  that  letter, 
commanded  Joab  to  place  Urias  in  the  front  of  the  battle,  and 
there  leave  him.  The  murderous  order  was  literally  execut- 
ed :  Urias  fell  by  the  sword  of  the  Ammonites,  and  Joab  sent 
a  particular  account  of  his  death  to  David.  David  received 
the  message  with  as  much  seeming  unconcern,  as  though  he 
had  had  no  share  in  the  horrid  murder.  Bethsabee  mourned, 
as  was  the  custom,  for  her  husband's  death  ;  when  the  time 
of  her  mourning  was  past,  she  became  the  king's  wife,  was 
introduced  into  his  palace,  and  bore  him  a  son,  the  issue  of 
adultery. 

The  fall  of  David  into  two  atrocious  crimes,  is  a  deplorable 
instance  of  the  instability  of  man ;  it  proves  that  the  most 
holy  and  most  virtuous  are  never  above  the  reach  of  tempta- 
tion. However  great  their  sanctity  may  seem,  and  however 
tried  their  virtue  may  have  been,  they  still  retain  the  tincture 
of  that  frail  earth,  out  of  which  they  were  first  formed.  Such 
an  instance  of  human  infirmity  nuist  necessarily  alarm  the 
minds  of  thinking  men  ;  they  who  stand,  can  never  promise 
themselves  security,  and  the  weak  must  tremble,  when  they 
16 


182  HISTORY  OF  THE  [age  iv. 

see  the  strong  thus  overthrown.  The  crime  of  David  is  re- 
corded in  holy  writ,  not  as  an  excuse  for  sin,  or  as  an  exam- 
ple to  be  followed,  but  as  a  caution,  that  all  may  be  upon 
their  guard,  lest,  by  presuming  too  much,  they  chance  to  fall 
into  the  like  misfortune. 

A.  M.  2970.]  David's  Repentance.  2  Kings  12.  [A.  C.  1030. 

David,  who,  by  a  weakness  inherent  in  human  nature,  had 
fallen  into  the  abyss  of  sin,  stood  in  need  of  more  than  his 
own  natural  force  to  enable  him  to  rise.  So  mahgnant  was 
the  wound  he  had  received  in  his  soul,  that  he  seemed 
as  unconcerned  at  his  guilt,  as  though  he  were  not  conscious 
of  what  he  had  done.  For  a  whole  year  he  remained  un- 
mindful of  his  duty,  and  forgetful  of  his  God,  neither  repent- 
ing, nor  suing  for  forgiveness  of  his  crime.  God,  in  his 
mercy,  beheld  him  with  an  eye  of  pity,  and  sent  Nathan,  his 
prophet,  to  him.  Nathan,  whose  prudence  was  equal  to  his 
zeal,  saw  how  delicate  a  point  he  had  to  manage  :  his  prince 
was  to  be  made  sensible  of  bis  duty,  and  yet  not  offended : 
the  truth  was  to  be  enforced,  and  the  sinner  roused  from  a 
state  of  insensibility,  and  yet  nothing  said  that  might  exas- 
perate the  king's  temper.  The  prophet  then  began,  as  though 
he  meant  no  more  than  to  inform  the  king  of  a  certain  rich 
man,  who,  having  his  friend  to  entertain,  would  not  kill  any 
sheep  or  oxen  of  his  own,  of  which  he  had  plenty,  but  took 
from  a  poor  man  his  favourite  and  only  ewe,  which  he  order- 
ed to  be  killed  and  prepared  for  his  own  table.  The  very 
mention  of  an  action  so  unjust  and  cruel,  raised  a  laudable  in- 
dignation in  David's  breast,  who  had  no  suspicion  that  the 
case  regarded  himself.  Blind  to  his  own  cruelty  and  injus- 
tice, he  pronounced  the  rich  man's  condemnation,  and  in  that 
pronounced  his  own.  He  deserves  to  die,  said  the  king, 
whoever  the  man  may  be,  who  has  done  so  base  an  action. 
You  are  the  man,  replied  the  prophet ;  you  are  he,  whom  the 
Lord  has  anointed  king  of  Israel,  whom  he  has  delivered  from 
the  hands  of  Saul,  to  whom  he  has  granted  victory,  power, 
wealth,  and  a  peaceable  possession  of  the  throne  of  Israel  and 
Juda.  But,  for  these,  and  still  greater  favours  that  the  Lord 
has  m  store,  what  return  have  you  made  ?  How  have  you  re- 
paid them,  and  in  what  manner  have  you  testified  your  grati-- 
tude  ?  Was  it  in  the  embraces  of  an  adulteress  ?  in  the  murder 
of  Urias  ?  or  in  the  marriage  of  Bethsabee  ?  For  this  cause 
the  sword  shall  be  drawn  within  the  wall  of  your  own  house, 


AGE  IV. J  HOLY  BIBLE.  168 

iand,  from  your  own  children,  evils  shall  arise  to  punish  the 
contempt,  which  you  have  put  upon  the  Lord.  The  king's 
heart  was  touched  ;  his  conscience  witnessed  the  justness  of 
Nathan's  reproach  ;  he  acknowledged  the  truth,  and  was  not 
displeased  to  hear  it.  Without  asking,  as  saint  Austin  ob- 
serves, how  a  subject  could  thus  presume  to  scrutinize  the  ' 
actions,  and  arraign  the  conduct  of  his  prince,  he  listened  in 
humble  silence,  and,  for  the  moment,  forgetting  himself  to  be 
a  king,  acknowledged  himself  a  sinner ;  more  sincere  than 
Saul,  he  cried  out,  I  have  sinned.  He  expressed  no  more 
than  what  he  felt ;  he  expressed  the  real  sorrow  of  a  contrite 
heart.  In  the  spirit  of  repentance,  he  humbly  submitted  to 
the  chastisement,  which  Nathan,  on  the  part  of  God,  prophe- 
sied against  him  and  his  family.  Overwhelmed  with  grief, 
and  yet  borne  up  by  hope,  as  saint  Chrysostom  takes  notice, 
he  resigned  himself  to  sufferings,  as  the  only  means  of  atoning 
for  his  sin,  and  obtaining  forgiveness.  David  was  no  sooner 
made  sensible  of  his  guilt,  than  he  exerted  all  the  powers  of 
his  soul  to  blot  it  out :  he  never  ceased  to  shed  the  tears  of 
penance,  till  he  ceased  to  live.  David,  in  his  fall,  says  saint 
Ambrose,  has  been  imitated  by  many ;  in  his  repentance,  but 
by  few. 

A.  M.  2972.]  Afflictions  of  David,  2  Kings  13.  [A.  C.  1028. 

David  soon  began  to  feel  the  punishments  which  Nathan 
had  pronounced  upon  him  :  these  punishments  were  a  tem- 
poral satisfaction  due  to  the  divine  justice,  even  after  the 
guilt  of  sin  had  been  remitted  by  contrition.  The  first  stroke 
of  justice,  that  fell  upon  the  guilty  king,  was  the  death  of  his 
little  son  by  Bethsabee.  He  was  fond  of  the  guiltless  in- 
fant :  he  prayed  that  its  life  might  be  prolonged ;  he  added 
tears  and  fasting  to  his  prayers ;  but  God's  decree  was  not 
to  be  reverted.  The  stroke  was  after  that  extended  to  his 
other  children.  His  daughter  Thamar  was  ravished  by  her 
brother  Amnon  ;  and  Amnon,  in  revenge,  was  muixlercd  by 
his  brother  Absalom,  at  an  entertainment,  which  the  mur- 
derer had  prepared  for  his  brothers,  as  a  cover  to  his  design. 
Absalom,  u|)on  this,  was  obliged  to  tly  from  his  father's  an- 
gei ,  and  condemned  himself  to  a  voluntary  banishment  for 
three  years.  Being  master  of  much  cunning,  and  a  great  dis- 
sembler, he  gained  Joab's  confidence,  and,  by  his  mediation, 
having  recovered  the  king's  goo(i  graces,  !)ecame  as  much  a 
favourite  as  ever  he  had  been  before.     This  goodness  of  a 


184  •  HISTORY  OF  THE  [age  iv. 

fond  parent  ought  to  have  ensured  a  mutual  return  of  affec- 
tion from  the  son.     But  goodness  has  seldom  any  influence 
upon  a  bad  heart.     The  ungrateful  son  was  no  farther  sensi- 
ble of  his  father's  goodness  towards  him,  than  as  it  enabled 
him  to  promote  his  own  ambitious  designs.     He  had  fixed 
his  eye  upon  the  crown,  and  entertained  himself  with  the 
hopes  of  taking  it  from  his  father's  brow,  to  place  it  upon 
his  own.     Full  of  that  wicked  project,  he  began  to  wind  him- 
self into  the  affections  of  the  courtiers  and  officers ;  he  affect- 
ed great  popularity,  promised  what  great  things  he  would  do 
to  serve  his  people,  if  he  were  only  king ;  he  gained  Achito- 
phel,  David's  prime  counsellor  of  state ;  by  subtle  arts  and 
flatteries,  he  seduced  many  of  the  king's  servants  from  their 
allegiance,  and  increased  his  party  by  degrees,  till  he  thought 
himself  sufficiently  strong  to   make   good  his  pretensions. 
Under  the  pretext  of  a  vow,  which  he  said  he  had  made  dur- 
ing his  banishment  in  the  town  of  Gessur,  he  asked  his  fa- 
ther's leave  to  go  to  Hebron.     Upon  his  arrival  at  that  city, 
he  erected  the  standard  of  rebellion,  and  declared  himself 
king.     Great  were  the  numbers  that  flocked  to  his  banner. 
The  news  of  an  insurrection,  so  unexpected  and  unnatural, 
shocked  the  good  king  to  such  a  degree,  that  he  knew  not 
whom  to  trust,  or  what  measures  to  pursue.     He  had  no 
more  than  six  hundred  guards  to  oppose  against  the  rebels, 
and  was  afraid  of  being  besieged  in  his  own  city :  too  feeble  to 
resist,  he  had  no  prospect  of  saving  himself  but  by  flight.    His 
policy  was  to  gain  what  time  he  could,  and  give  his  subjects 
an  opportunity  to  show  themselves  in  his  defence.     With 
that  design,  he  called  together  the  few  faithful  friends  he  had 
about  him,  marched  out  of  Jerusalem,  passed  over  the  torrent 
of  Cedron,  and  made  his  retreat  up  the  Mountain  of  Olives. 
As  he  approached  Bahurim,  he  was  met  by  Semei,  one  of 
Saul's  kindred,  who  reviled  him  in  the  most  abusive  lan- 
guage, and  threw  stones  at  his  followers.      His  followers 
wished  to  revenge  the  insult  as  it  deserved.     But  the  hum- 
ble penitent,  who  considered  this  revolt  of  his  subjects  as 
the  effect  and  punishment  of  his  own  revolt  against  God,  not 
only  forbade  any  hurt  to  be  done  to  the  reviler,  but,  with  all 
patience,  received  his  insults,  as  from  the  minister  of  divine 
justice.     Absalom,  in  the  interim,  made  a  triumphant  entry 
into  Jerusalem  with  Achitophel  by  his  side,  the  prompter  of 
his  schemes,  and  director  of  all  his  motions.     By  this  traitor's 
advice,  he  erected  a  public  tent,  and,  in  the  face  of  the  sun, 
violated  his  father's  wives.     It  was  a  crime  of  the  most  atro- 


AGE  IV.]  HOLY  BIBLE.  185 

cious  nature  ;  but  it  was  a  chastisement  due  to  the  injury, 
that  David  himself  had  offered  to  Urias,  and  w^hat  had  been 
particularly  specified  by  the  prophet  Nathan.  In  all  his  af- 
flictions the  humble  prince  saw^  how  proportioned  his  chas- 
tisepient  was  to  the  nature  of  his  sin,  how  visibly  the  wicked 
disorders  of  his  family  resembled  the  past  disorders  of  his 
soul,  and  how  justly  his  own  ungrateful  rebeUion  against  God 
was  now  punished  by  the  rebellion  of  his  son  and  subjects 
against  their  king.  By  experience  he  became  convinced, 
that  the  greatest  grace  God  can  show  a  sinner,  is  not  to  spare 
him  here,  that  he  may  spare  eternally,  as  saint  Austin  says. 
For  the  malignity  of  sin  cannot,  consistently  with  justice,  be 
suffered  to  go  unpunished ;  the  measure  of  divine  justice 
must,  some  way  or  other,  be  completed  ;  sooner  or  later,  full 
atonement  must  be  made,  either  in  this  life  or  in  the  next. 
To  make  full  satisfaction,  and  to  deserve  a  full  discharge,  the 
sinner  has  no  other  choice,  than  by  voluntary  chastisements, 
or  by  a  voluntary  submission  to  such  chastisements  as  God 
shall  please  to  inflict  upon  him. 

A.  M.  2981.]  Death  of  Absalom.  2  Kings  18.  [A.  C.  1019. 

Absalom,  being  master  of  the  royal  city,  consulted  his 
council  of  war  in  what  manner  he  should  pursue  this  first 
stroke  of  his  good  fortune.  Achitophel,  the  most  able  of  his 
counsellors,  was  for  vigorous  measures  ;  and,  had  his  advice 
been  followed,  it  must  have  ended  in  the  total  ruin  of  the 
king,  who  had  not  yet  drawn  his  troops  together.  But  a  su- 
perior wisdom  presided  over  those  deliberations,  and  directed 
them  to  a  better  end.  Chusai,  who  was  secretly  in  David's 
interest,  being  called  upon  by  Absalom  to  deliver  his  opinion, 
diftered  from  Achitophel,  and  refuted  his  advice.  He  repre- 
sented the  danger  of  driving  men,  at  once,  into  despair ;  that 
a  small  body  of  desperate  warriors,  such  as  David's  were, 
was  capable  of  great  achievements,  and  not  to  be  reduced  by 
force  ;  that  Absalom's  party,  being  but  lately  formed,  could 
not  have  that  steadiness  which  is  requisite  to  cany  a  diflicult 
attack  ;  and,  if  some  of  them  should  chance  to  fall  in  the  at- 
tempt, that  the  rest  might  grow  disheartened,  and  turn  the 
scale  of  war  against  him.  This  opinion  prevailed,  and  Achi- 
tophel, for  once,  was  not  attended  to.  This  slight,  as  he 
thought  it,  had  sucli  an  effect  upon  the  mind  of  that  haughty 
minister,  that  he  immediately  went  home,  and,  by  a  violent 
death,  put  an  end  to  his  life.  Chusai  contrived  to  give  David 
IG*  A  A 


186  HISTORY  OF  THE  [age  iv. 

notice  of  the  dispositions,  that  Absalom  was  making  to  march 
against  him,  and  advised  him  to  cross  the  River  Jordan.  Da- 
vid followed  the  advice,  and,  having  drawn  a  respectable  body 
of  troops  together,  resolved  to  give  the  rebels  battle.  His 
innate  courage  prompted  him  to  lead  them  on  in  person ;  J)ut 
his  trusty  officers,  who  knew  how  much  depended  on  a  life 
so  precious,  would  not  suffer  him  to  expose  it  in  the  field. 
He  yielded  to  their  reasons,  and  gave  the  command  to  Joab, 
with  the  strictest  orders  to  preserve  the  life  of  Absalom. 
Absalom  had  taken  the  field  with  an  army  much  superior  ia 
number  to  that  of  the  royalists.  The  two  armies  came  to  an 
engagement  in  the  forest  of  Ephraim ;  the  rebels  were  de- 
feated ;  twenty  thousand  of  them  remained  dead  upon  the  spot; 
the  rest,  with  Absalom,  endeavoured  to  save  themselves  by 
flight.  Absalom  was  remarkable  for  a  long,  flowing  head  of 
hair,  and,  being  hurried  away  by  the  confusion  he  then  was 
in,  rode  under  a  thick  spreading  oak  to  avoid  the  enemy  :  his 
hair  entangled  itself  in  the  boughs,  and  his  mule,  going  on, 
left  him  hanging  in  that  condition.  He  was  discovered  by 
some  of  the  royal  party ;  but,  out  of  deference  to  the  king's 
order,  no  one  presumed  to  lift  his  arm  against  him.  Joab  was 
informed  of  his  situation,  and  hastened  to  the  spot.  Void  of  that 
delicacy  of  sentiment,  which  his  men  had  expressed,  he  took 
three  lances  in  his  hand,  and  struck  them  all  into  the  heart  of 
the  unhappy  prince,  as  he  hung.  The  head  of  the  rebellion 
being  thus  cut  off,  he  ordered  the  signal  to  be  given  for  a 
retreat,  and  no  more  blood  to  be  spilt.  Messengers  were 
immediately  despatched  to  give  the  king  notice  of  his  success. 
David's  first  question  was,  whether  his  son  Absalom  was 
safe.  And,  being  told  that  he  was  dead,  his  countenance  fell, 
and  the  tears  gushed  from  his  eyes.  The  untimely  fall  of  a 
darling,  though  rebellious  son,  damped  the  joy  of  victory ;  he 
shut  himself  up  in  his  apartment ;  and  the  day,  so  glorious  to 
his  arms,  and  so  advantageous  to  his  subjects,  was  changed 
into  mourning.  Joab,  who  had  expected  to  see  the  people 
rejoicing  for  the  success  he  had  had  in  suppressing  the  rebel- 
lion, took  great  offence  at  this  behaviour  of  the  king.  With 
the  freedom  of  a  brave  but  rugged  soldier,  he  broke  in  upon 
his  sovereign,  and  reproached  him  for  the  little  concern  he 
seemed  to  have  for  his  friends  and  faithful  subjects.  He  told 
him  how  ill  this  grief  became  him  on  the  day  of  triumph  ; 
that  it  shamed  the  faces  of  his  victorious  servants,  who  had 
saved  his  life,  and  the  lives  of  his  sons  and  daughters ;  that  he 
seemed  to  love  none  but  those  who  hated  him ;  that  his  nobles 


AGE  iv.J  HOLY  BIBLE.  l^ 

were,  by  this,  convinced  how  little  he  cared  for  them ;  and 
how  pleased  he  had  been,  if  they,  instead  of  Absalom,  had 
perished  in  the  field  :  he  moreover  added,  that,  if  he  did  not 
rise,  and  show  himself  to  the  satisfaction  of  his  faithful  ser- 
vants, they  were  ready  to  abandon  him ;  and  that,  before  the 
end  of  night,  he  would  not  have  so  much  as  one  man  remain- 
ing by  his  side.  Compelled  by  these  harsh  remonstrances 
of  Joab,  the  king  arose  and  sat  in  the  gate  :  the  people  flock- 
ed round  to  see  him,  and  professed  their  allegiance.  But, 
notwithstanding  these  pubUc  testimonies  of  his  loyal  subjects, 
David's  breast  still  heaved  with  sorrow  at  the  remembrance 
of  his  slaughtered  son  Absalom.  The  ingratitude,  the  trea- 
chery, the  rebellion,  the  murder,  and  the  incests,  of  an  un- 
natural son,  could  not  extinguish  the  first  flame  of  a  father's 
affection.  David  was  still  fond  of  Absalom,  and,  in  shedding 
his  tears  over  the  breathless  corpse,  bitterly  lamented  the 
more  lasting  death  of  the  soul. 

A.M.  2981.]        Death  of  Siba.  2  Kings  20.        [A.C.  1019. 

The  death  of  Absalom  put  an  end  to  the  rebellion :  the 
men  of  Juda  and  Israel  strove  to  outdo  each  other  in  honour- 
ing their  king,  whom  they  accompanied  in  great  crowds,  on 
his  triumphal  return  to  Jerusalem.  They,  who  had  been  the 
most  active  against  their  sovereign  in  his  disgrace,  were  the 
first  to  profess  their  allegiance  after  victory.  It  is  what  self- 
interest  usually  inspires  into  every  traitor,  when  he  finds 
himself  too  weak  to  do  more  mischief.  Conscious  of  his 
guilt,  and  apprehensive  of  punishment,  Semei,  amongst  the 
rest,  came  to  throw  himself  at  the  feet  of  his  much-injured 
prince.  The  appearance  of  that  insolent  rebel  raised  an 
honest  indignation  in  the  breasts  of  all  who  saw  him  ;  they 
begged  the  king  would  give  them  leave  to  revenge  his  out- 
rageous insults,  and  to  wash  off  the  stain  in  the  reviler's  blood. 
The  meek  and  penitential  disposition  of  the  king's  mind 
would  not  suficr  him  to  grant  any  such  request,  nor  permit 
the  glory  of  his  victory  to  !)e  tarnished  by  the  death  of  any 
one  of  his  subjects.  Miphiboscth,  the  son  of  Jonathan,  cloth- 
ed with  the  garb  of  misery  and  distress,  presented  liimsclf 
at  the  same  time.  He  came  not  to  implore  the  royal  cle- 
mency on  account  of  any  crime  he  had  done  : — for  to  him  Da- 
vid had  declared  himself  a  friend  for  his  father's  sake,  and 
confirmed  liis  title  to  the  fiunily  inheritance  of  Saul,  his 
grandfather  : — he  came  to  demand  justice  against  his  servant, 


188  HISTORY  OF  THE  [age  iv. 

whose  name  was  Siba.  This  wicked  man,  during  the  late 
troubles,  had  persuaded  David,  that  Miphiboseth,  his  master, 
entertained  hopes  of  recovering  the  crown,  which  Saul  had 
lost,  and,  for  that  purpose,  was  soHciting  the  favour  of  the 
people  of  Jerusalem.  David  was  not  then  at  leisure  to  ex- 
amine into  the  grounds  of  that  accusation,  supposed  the  story 
to  be  true,  and  dispossessed  Miphiboseth  of  his  estate,  and 
gave  it  to  his  faithless  servant.  It  was  to  recover  this  es- 
tate, and  to  clear  his  character,  that  Miphiboseth  then  ap- 
peared before  the  king.  He  was  happy  enough  to  justify 
his  own  conduct,  and  to  detect  the  imposture  of  his  servant ; 
but,  through  a  strange  fatality  too  often  attending  kings  and 
men  in  power,  could  prevail  upon  David  to  restore  no  more 
than  half  of  his  estate  :  the  slanderer  was  allowed  to  remain 
in  quiet  possession  of  the  other  half.  Miphiboseth  could  not 
forbear  showing  some  little  displeasure  at  the  treatment  he 
received,  though  he  peaceably  acquiesced  to  the  king's  de- 
cision. Siba,  being  thus  secured  in  the  enjoyment  of  his  ill- 
gotten  wealth,  made  use  of  it  to  plunge  the  nation  back  into 
the  frightful  horrors  of  a  civil  war.  Being  naturally  bold 
and  turbulent,  he  sounded  the  trumpet  of  revolt,  and,  by  his 
discourse,  persuaded  all  the  tribes,  excepting  that  of  Juda,  to 
take  up  arms  against  the  son  of  Isai ;  for  so  he  contemptu- 
ously styled  the  king.  David,  who,  by  the  past,  had  been 
taught  to  fear  the  consequences  of  every  popular  commotion, 
exerted  himself  with  vigour  to  quash  the  evil,  if  he  could, 
before  it  should  rise  to  any  height.  He  sent  for  Amasa, 
whom  he  had  resolved  to  employ  on  this  occasion  in  the 
place  of  Joab,  ordered  him  to  collect  what  troops  he  could, 
and  to  march,  in  three  days'  time,  against  the  rebels.  Amasa 
was  slow  in  his  operations ;  David  grew  uneasy  at  this  delay, 
and,  apprehending  the  advantage  which  an  active  enemy 
might  draw  from  it,  ordered  Abisai  and  his  brother  Joab  to 
lead  their  part  of  the  troops  into  the  field.  Joab  was  ready 
at  a  moment's  warning,  though  much  out  of  humour  on  ac- 
count of  the  preference  which  had  been  first  given  to  Amasa. 
He  put  his  army  into  motion,  and  Amasa  joined  him  upon  the 
march.  As  they  had  been  always  friends,  Amasa  went  up 
to  salute  him,  without  the  least  suspicion  of  any  ill-will,  that 
Joab  had  against  him.  Joab  returned  his  civility  with  an 
equal  show  of  friendship,  but,  as  he  embraced  him  with  one 
hand,  traitorously  stabbed  him  with  the  other.  Siba  fled  at 
the  approach  of  an  army,  which  had  been  used  to  conquer, 
and  shut  himself  up  in  the  town  of  Abela.     Joab  pursued 


AGE  IV.]  HOLY  BIBLE.  189 

him,  and  laid  close  siege  to  the  place,  being  determined  not 
to  leave  it,  till  he  had  the  traitor  in  his  possession.  A  wo- 
man from  the  rampart  asked  him,  why  he  thus  turned  his 
arms  against  the  cities  of  Israel.  He  answered,  that  his  arms 
were  pointed  at  none  but  Siba,  the  ringleader  of  the  rebels  : 
she  reported  his  answer  to  the  people  of  the  city,  who,  by 
her  persuasion,  cut  off  Siba's  head,  and  threw  it  over  the 
wall.  Joab  wanted  nothing  more  ;  he  immediately  raised 
the  siege,  and  peace  was  restored  to  Israel. 

Joab  was  a  gallant  officer,  and  had  rendered  great  services 
to  his  king  and  country.  His  character  exhibits  one  of  those 
ambitious  men,  who  are  not  afraid  of  exposing  their  lives  in 
a  battle  ;  who  will  execute  their  prince's  orders  with  a  be- 
coming promptitude  and  courage,  but  will,  at  times,  make  it 
appear,  that  they  have  likewise  their  own  glory  and  personal 
interest  in  view.  Though  Joab's  fidelity,  in  what  regarded 
the  essential  service  of  his  country,  cannot  be  impeached, 
yet  his  inattention  to  please,  his  rudeness  of  behaviour,  and 
boldness  of  speech  to  the  king  himself,  made  him  a  very 
troublesome,  though  loyal  subject.  The  murder  of  Abner 
and  Amasa  in  cold  blood,  and  the  barbarous  assassination  of 
Absalom,  whom  he  had  express  orders  to  spare,  are  indelible 
blots  in  his  character.  But,  notwithstanding  all  his  defects 
and  insolence,  David  left  him  to  command  his  armies  as  long 
as  he  lived.  With  the  spirit  of  an  humble  penitent,  he  bore 
the  insults  of  a  rude  subject,  reflecting  that  he  himself,  for  the 
sake  of  gratifying  a  lawless  passion,  had  outrageously  insult- 
ed the  Sovereign  of  the  universe,  from  whom  he  had  receiv- 
ed nothing  but  favours  and  unmerited  preferment. 

A.  M.  2988.]    David  chastised  by  PestUence.    [A.  C.  1012. 
2  Kings  44. 

Scarce  had  David  begun  to  breathe  from  those  public  and 
domestic  evils,  which  had  wearied  him  ever  since  his  sin  with 
Bcthsabee ;  scarce  had  he  begun  to  taste  the  sweets  of  peace, 
when  he  fell  into  new  troubles,  and  experienced  fresh  cala- 
mities. The  penitent  and  the  virtuous  David  still  was  man, — 
still  exposed  to  temptation,  and  liable  to  sin.  He  had  first 
been  led  astray  by  lust ;  his  vanity  now  seduces  him  into  a 
second  fault.  Vanity  is  a  subtle  vice ;  it  is  to  be  apprehend- 
ed even  by  the  best  of  men ;  it  inspired  David  to  learn  the 
number  of  his  subjects.     Joab  opposed  it  as  an  idle  project, 


190  HISTORY  OF  THE  [age  iv. 

and  very  justly  said,  that,  for  a  prince,  it  was  enough  to  beg 
the  blessing  ^f  God  upon  his  subjects,  without  being  inquisi- 
tive to  know  their  number.  But  the  king  was  positive  :  he 
nominated  the  commissioners,  who,  for  near  ten  months,  were 
employed  in  running  over  the  whole  country,  and  registering 
the  inhabitants.  By  the  lists,  delivered  in  by  Joab  to  the 
king,  it  appeared  that  the  number  of  the  Jewish  people 
amounted  to  thirteen  hundred  thousand  fighting  men ;  five 
hundred  thousand  of  which  were  comprised  in  the  single  tribe 
of  Juda ;  though  Joab  seems  not  to  have  given  in  the  real 
number,  which,  according  to  the  book  of  Chronicles,  amounted 
to  near  three  hundred  thousand  men  more,  besides  those  of 
Levi  and  Benjamin,  who  were  not  numbered ;  because,  as 
the  Scripture  says,  Joab  unwillingly  executed  the  king's  or- 
ders. David  had  satisfied  his  vanity ;  he  knew  the  number 
of  his  subjects,  and  saw  his  folly  :  he  stood  not  in  need  of  a 
prophet,  as  he  did  before,  to  make  him  sensible  of  the  sin  he 
had  committed.  Stung  with  remorse,  he  publicly  acknow- 
ledged himself  guilty,  and  humbly  besought  the  Lord  to  par- 
don him.  Unmindful  of  his  royal  dignity, — unless  it  was  to 
humble  himself  at  the  reflection  of  its  having  led  him  into 
temptation, — he  thought  of  nothing  but  repentance ;  the  pro- 
phet Gad  came  to  him  on  the  part  of  God,  not  to  declare  the 
pardon  of  his  sin  without  his  being  punished  for  it,  but  to 
propose  which  of  the  three  punishments  he  would  choose, 
famine,  war,  or  pestilence.  The  penitent  king,  judging  it 
more  expedient  to  fall  into  the  hands  of  God  than  into  the 
hands  of  men,  chose  pestilence.  The  pestilence  began,  and 
raged  with  such  violence,  that,  in  three  days'  time,  it  carried 
off  no  fewer  than  seventy  thousand  persons.  To  see  such 
numbers  of  his  subjects  so  suddenly  snatched  out  of  life  on 
his  account,  David  was  more  sensibly  afflicted  than  if  the 
whole  punishment  had  fallen  singly  upon  himself.  Penetrat- 
ed with  the  most  tender  feelings  for  his  suffering  people,  he 
wept  and  prayed  the  whole  time.  It  is  I,  said  he  to  almighty 
God,  it  is  I,  who  have  sinned  ;  I  have  done  the  evil,  and  why 
do  my  people  suffer  ?  Rather  turn  thy  anger,  O  my  God,  and 
let  thy  vengeance  fall  upon  me.  Such  was  the  king's  prayer : 
the  fervour  that  accompanied  it  extinguished  the  divine 
anger ;  the  exterminating  angel  stopped  his  hand,  and  the 
evil  ceased. 

By  this  example  we  see,  and  the  holy  fathers  remark  the 
same,  that,  as  almighty  God  sometimes  punishes  his  people 


AGE  IV.]  HOLY  BIBLE.  191 

for  the  sins  of  those  by  whom  they  are  governed,  so  he  often 
spares  for  the  sake  of  those,  who  strive  by  their  prayers  to 
disarm  his  justice,  and  obtain  his  mercy. 

A.  M.  2989.]       Salomon  King,  3  Kings  1.       [A.  C.  1011. 

David  was  now  almost  worn  out  with  sufferings  and  in- 
firmities of  age.  His  visible  decline  of  life  awakened  the 
expectations  of  his  aspiring  sons.  They  had  all  their  eye  up- 
on the  throne,  and  no  one  was  without  hope.  Adonias,  the 
eldest  of  the  brothers,  seemed  determined  to  be  beforehand 
with  the  rest.  This  ambitious  prince,  having  taken  care  to 
engage  in  his  interest  some  of  the  leading  men  in  the  king- 
dom, prepared  a  splendid  entertainment  for  his  friends,  that 
they  might  take  that  opportunity  to  proclaim  him  king.  Na- 
than had  intelligence  of  the  plot,  and,  being  interested  for  Sa- 
lomon, whom  the  king  intended  for  his  successor,  communi- 
cated it  to  Bethsabee,  advising  her  to  go  immediately  to  the 
king,  and  remind  him  of  his  promise  in  favour  of  her  son. 
She  readily  followed  his  instructions,  and,  while  she  was  yet 
speaking  to  David  concerning  his  successor,  in  came  the  pro- 
phet, as  if  it  had  been  by  chance,  and  respectfully  begged  to 
know,  if,  by  his  royal  will,  Adonias  had  been  called  to  the 
throne.  Alarmed  at  the  question,  David  gave  immediate 
orders  for  his  son  Salomon  to  be  anointed  and  enthroned. 
Sadoc,  the  high-priest,  and  Nathan,  the  prophet,  lost  no  time 
in  the  execution  of  this  order.  The  ceremony  ^vas  solemnly 
performed  in  Gihon,  and  Salomon,  by  sound  of  trumpet,  was 
proclaimed  king  before  any  of  the  adverse  party  had  the  least 
suspicion  of  it.  By  this  stroke,  Adonias  saw  an  end  put  to 
his  schemes  at  once  ;  his  partisans  abandoned  him  to  save 
themselves,  and  he,  a  suppliant  criminal,  fled  to  the  altar,  as 
his  only  refuge.  Salomon  pardoned  him  for  what  was  past, 
and  promised  that  no  harm  should  befall  him  as  long  as  he 
remained  within  the  bounds  of  duty.  David,  in  the  interim, 
was  hastening  towards  his  end  ;  a  deadly  chill  had  benumbed 
his  limbs,  and  no  covering  of  clothes  could  keep  him  warm. 
Abisag,  a  comely  virgin,  in  the  bloom  of  youth,  was  chosen 
out  to  nurse  and  cherish  the  decrepit  king,  and  to  sleep  in 
his  bosom.  David,  perceiving  the  time  of  his  dissolution  was 
drawing  nigh,  called  to  him  his  son  Salomon,  and  gave  him 
such  instructions  as  he  judged  necessaiy  for  his  future  con- 
duct in  the  government  of  the  realm :  he  recommended  to 
him  a  religious  observance  of  the  law,  as  it  is  written  in  the 


192  HISTORY  OF  THE  [age  iv. 

book  of  Moyses,  a  fidelity  in  his  duty  to  God,  and  equity  in 
the  administration  of  justice  amongst  his  subjects  :  he,  more- 
over, gave  him  a  solemn  charge  to  build  a  temple  to  the  Lord, 
the  God  of  Israel,  which  he  had  much  desired,  but  had  not 
been  permitted  to  do  himself;  telling  him,  that  he  had  already 
prepared  materials,  workmen,  and  money,  for  the  building  : 
he  concluded  with  some  instructions  of  a  private  nature,  rela- 
tive to  Joab  and  Semei ;  after  which  he  slept  with  his  forefa- 
thers, in  a  good  old  age,  full  of  days,  and  riches,  and  glory, 
and  was  buried  in  his  own  city,  which  henceforward  became 
the  burying-place  of  the  kings  of  Juda. 

Semei,  at  first,  experienced  great  lenity  from  the  new  king ; 
but  his  disobedience,  at  the  end  of  three  years,  drew  upon 
him  the  punishment,  which  had  been  long  due  to  his  formei 
insolence.  The  innocent  blood  of  Amasa  and  Abner  had  for 
many  years  cried  for  vengeance  against  Joab.  The  conspi- 
racy of  this  general  with  Adonias  against  the  present  king, 
called  down  the  stroke,  at  last,  which  the  late  king  had  sus- 
pended during  his  own  life.  For  Adonias,  after  the  demise 
of  his  father,  had  resumed  his  pretensions  to  the  throne,  and 
had  demanded  Abisag  in  marriage.  Salomon  saw  into  his 
designs,  and  cut  off  his  pretensions  at  once,  by  depriving  him 
of  life.  Some  time  after,  almighty  God  appeared  to  Salomon 
in  a  dream,  and  promised  to  grant  him  whatever  favour  he 
should  ask.  Salomon  turned  his  thoughts  upon  the  favours 
which  his  father  David  and  he  had  already  received  from  the 
divine  hand,  and,  considering  himself  now  raised  to  a  dignity, 
which,  the  higher  it  was,  exposed  him  the  more  to  difficulties, 
he  saw  that  great  prudence  would  be  requisite  for  the  right 
government  of  a  great  people,  and,  therefore,  begged  of  God 
to  grant  him  wisdom.  His  choice  proved  him  worthy  of  the 
gift  he  asked.  God  was  pleased  with  his  petition,  and  to  a 
wisdom  superlatively  greater  than  had  yet  been,  or  should  be 
granted  to  any  man  besides,  he  added  riches  and  glory  supe- 
rior to  what  any  king  had  possessed  before  him. 

By  the  example  of  this  wise  prince.  Christians  are  in- 
structed, what  in  their  choice  they  are  to  esteem,  and  what 
to  prefer.  Riches,  honours,  and  the  pleasures  of  life,  may 
well  constitute  the  wish  of  an  idolater,  or  of  an  infidel,  who 
knows  no  other  happiness  than  what  affects  his  senses ;  but 
on  a  Christian,  truly  wise,,  who  considers  the  dignity  of  an 
immortal  soul,  those  transient  objects  make  no  lasting  im- 
pression. Being  taught,  from  his  earliest  years,  that  he  has 
been  created,  not  only  to  serve,  but  to  possess,  the  God  whom 


AGE  iv.J  HOLY  BIBLE.  193 

he  adores,  he  aims  at  riches,  honours,  and  glory,  infinitely 
more  excellent  than  what  this  world  can  give.  He  aspires 
to  the  kingdom  of  heaven ;  he  studies  the  virtues  that  must 
gain  him  his  Creator's  love,  and  entitle  him  to  a  crown,  which 
no  rust  shall  ever  tarnish,  and  no  time  consume.  To  seek 
the  kingdom  of  God  and  his  justice,  is  the  perfection  of  true 
Christian  wisdom  ;  and  true  wisdom  is  the  source  of  every 
other  good  gift,  that  descends  to  us  from  the  Father  of  lights. 

A.  M.  2991. J  Decision  of  Salomon.  [A.  C.  1009. 

3  Kings  3. 

Salomon  immediately  began  to  display  the  talents  with 
which  God  had  blessed  him :  an  occasion  offered,  in  which 
he  gave  such  a  specimen  of  his  wisdom,  as  excited  the  admi- 
ration, and  gained  him  the  esteem,  of  all  his  subjects.  Two 
women  of  evil  fame  came  before  him  to  beg  he  would  decide 
a  matter  of  dispute  between  them.  This  woman  and  I,  said 
one  of  them  to  the  king,  dwelt  in  the  same  house,  where 
both  of  us,  within  the  space  of  three  days,  were  separately 
delivered  of  a  male  child.  She  unfortunately  happened  to 
smother  hers  in  the  night,  as  she  lay  asleep.  She  arose  si- 
lently out  of  bed,  undiscovered  stole  from  me  my  babe, 
leaving  her  own  dead  child  in  the  place  of  it.  In  the  mom* 
ing,  when  I  woke,  I  rose  with  an  intent  to  give  my  infant 
suck,  and,  to  my  surprise,  found  a  dead  child  by  my  side.  I 
fixed  my  eyes  upon  the  breathless  body,  and,  considering  him 
more  diligently,  when  it  was  clear  day,  I  plainly  saw  the  in- 
fant was  not  mine.  To  this  the  other  woman  made  reply,  by 
charging  her  with  a  malicious  falsehood,  and  claiming  the  liv- 
ing child  as  her  own.  They  both  went  on,  for  some  time,  to 
dispute  the  matter  with  an  equal  degree  of  pbsitiveness,  the 
one  as  strenuously  denying  what  the  other  as  strenuously 
affirmed.  Nothing  could  be  collected  in  favour  of  one  side 
more  than  of  the  other ;  no  information  could  be  gathered 
from  any  witness ;  the  accident  had  happened  in  a  private 
house,  and  under  the  cover  of  a  dark  night.  To  discover  the 
truth,  under  such  perplexing  circumstances,  required  the  sa- 
gacity of  a  Salomon,  who,  by  his  conduct  on  this  occasion, 
showed  himself  possessed  of  a  wisdom,  which  saw  into  the 
secrets  of  all  nature,  not  only  with  respect  to  plants,  trees, 
and  animals,  as  the  Scripture  testifies  of  him,  but  also  with 
respect  to  men,  by  diving  into  thr  deep  recesses  of  the  hu- 
man heart,  and  disclosing  the  hidden  movements  of  a  mother's 
17  B  u 


194  HISTORY  OF  THE  [age  v. 

love.  The  king,  having  sent  for  a  sword,  ordered  the  child 
to  be  divided  in  two,  and  half  to  be  given  to  the  one,  and 
half  to  the  other.  The  pretended  mother  stood  silent  on  hear- 
ing the  sentence,  while  the  other,  melting  into  tears  of  ten- 
derness for  her  helpless  infant,  earnestly  cried  out,  I  beseech 
thee,  my  lord,  give  her  the  child  alive,  and  do  not  kill  it. 
Nature  there  spoke,  and  palpably  discovered  her  to  be  the 
true  mother  of  the  child.  Salomon  therefore  ordered  him 
to  be  delivered  to  her.  The  decision  gave  universal  sa- 
tisfaction, and  all  Israel  admired  the  wise  ingenuity  of  the 
king. 

Disputes  must  inevitably  happen,  where  men  are  influ- 
enced by  different  principles,  and  have  a  different  interest  to 
pursue  :  and  in  those  disputes  the  like  difference  of  conduct 
will  often  appear,  as  appeared  between  the  two  mothers  in 
their  pretensions  to  the  surviving  child.  The  man  who  is 
blinded  by  jealousy  or  self-love,  often  attributes  to  his  neigh- 
bour the  very  evils  of  which  he  himself  has  been  the  cause ;  . 
he  cares  but  little  what  disturbance  he  may  give,  or  into  what 
confusion  he  may  throw  his  neighbours,  as  long  as  he  either 
gains  his  ends,  or  prevents  his  rival  from  gaining  his  :  while 
the  good  Christian,  whose  principle  is  charity,  is  as  moderate 
in  his  proceedings  as  he  is  steady  in  his  claim.  Void  of  ani- 
mosity, he  pursues  his  light,  that  justice  may  be  done  ;  but, 
when  that  right  can  no  longer  be  insisted  upon  without  in- 
juring the  innocent,  he  drops  his  pursuit,  and  consoles  him- 
self, for  whatever  loss  he  suffers,  in  the  testimony  of  an 
upright  conscience. 

END    OF   THE    FOURTH    AGE. 


FIFTH  AGE  OF  THE  WORLD. 

FROM  THE  FOUNDATION  OF  SALOMON'S  TEMPLE,  2992,  TO  THE 
END  OF  THE  JEWISH  CAPTIVITY  UNDER  CYRUS,  3468,  CON- 
TAINING THE  SPACE  OF  476  YEARS. 

A.  M.  2992.]  Temple  of  Salomon,  3  Kings  6.  [A.  C.  1008. 

The  reign  of  Salomon  was  a  reign  of  peace  and  of  every 
temporal  fehcity.     The  immense  riches  of  the  prince  flowed 


AGE  v.]  HOLY  BIBLE.  196 

in  upon  his  subjects,  and  each  one,  as  the  Scripture  says,  re- 
posed without  fear  under  the  shade  of  his  own  vine  and  fig- 
tree.  Gold  was  in  such  plenty,  that  no  one  concerned  him- 
self about  it,  and  silver  was  as  common  as  the  stones,  that 
lay  heaped  upon  the  ground.  All  the  effusion  of  magnificence, 
which  the  greatest  princes  have  at  any  time  displayed,  falls 
far  short  of  that  which  the  Scripture  relates  of  king  Salomon. 
For  the  daily  supply  of  his  table,  he  had  upwards  of  a  thou- 
sand bushels  of  fine  flour,  according  to  the  computation  of 
measures,  and  double  that  quantity  of  common  meal ;  thirty 
oxen,  and  a  hundred  sheep ;  besides  a  prodigious  multitude  of 
stags,  roebucks,  buffles,  and  fatted  fowls.  He  kept  forty 
thousand  stalls  of  horses  for  his  chariots,  and  twelve  thou- 
sand for  the  saddle,  all  regularly  fed,  and  arranged  in  the 
fairest  order.  The  peace,  that  smiled  over  all  the  land,  was 
both  the  cause  and  consequence  of  this  surprising  plenty. 
Being  thus  blessed  with  peace,  and  free  from  the  very  appre- 
hensions of  war,  Salomon  resolved  to  execute  the  design, 
which  his  religious  father  had  minutely  described  and  ear- 
nestly recommended  to  him  before  he  died  :  it  was  to  build 
a  temple  in  honour  of  the  living  God.  He  made  an  agree- 
ment with  Hiram,  king  of  Tyre,  to  supply  him  with  firs  and 
cedars  for  that  purpose  from  Mount  Libanon :  he  called  out 
the  ablest  workmen  and  artificers  of  his  own  subjects  to  the 
number  of  thirty  thousand :  eighty  thousand  men  were  set 
to  hew  out  stones,  and  shape  them  for  the  masons,  and 
seventy  thousand  more  were  constantly  employed  in  carrying 
the  materials,  as  they  were  wanted :  besides  these  there 
were  three  thousand  three  hundred  overseers,  who  had  no- 
thing else  to  do,  but  to  inspect  each  department  and  direct 
the  whole.  The  dimensions  of  the  temple  contained  three- 
score cubits  in  length,  twenty  in  breadth,  and  thirty  in 
height :  a  porch  was  erected  in  the  front,  twenty  cubits  long, 
tew  broad,  and  a  hundred  and  twenty  high.  Adjoining  the 
walls,  round  about  the  temple,  lay  several  courts  and  ranges 
of  chambers,  in  tliree  stories,  one  above  the  other,  for  difTereot 
uses.  A  cedar  partition  from  top  to  bottom,  with  two  folding 
<ioors  richly  carved  and  gilt,  divided  the  grand  dome  into  two 
unecpial  parts ;  the  first  of  which  measured  forty  cubits  in 
lengtli,  and  was  called  the  sanctuary ;  the  second  measured 
twenty  cubits,  and  was  called  the  holy  of  holies.  The  inside 
of  both  divisions  was  covered  with  cedar  and  deal  planks, 
twenty  cul)its  high,  embellished  with  carvings  in  relievo, 
gilt,  and  wron-lif    with  cherubim  and  pabu  tices,  and  divers 


196  HISTORY  OF  THE  [age  v. 

figures,  that  stood  projecting  out  of  the  wall.  The  ceiling 
was  carried  up  from  thence  with  cedar  boards  in  the  form  of 
an  arch,  rising  ten  cubits  in  the  centre.  The  floor  was  paved 
with  beautiful  and  precious  marble,  the  walls  and  ceiling,  both 
of  the  oracle  and  sanctuary,  were  plated  with  the  purest  gold, 
and  the  plates  were  fastened  on  with  nails  of  gold.  Salo- 
mon laid  the  foundations  of  the  temple  in  the  fourth  year  of 
his  reign,  and  completed  it  in  the  eleventh,  which  was  the 
twenty-ninth  of  his  age,  and  the  three  thousandth  of  the 
world  ;  being  the  first  happy  man  who  erected  a  temple  to 
the  true  God ;  a  temple  so  rich,  and  upon  so  grand  a  scale, 
that  the  world  at  that  time  had  seen  nothing  comparable  to  it. 
Happy  had  Salomon  been  indeed,  says  saint  Ambrose,  if 
he  had  at  the  same  time  been  careful  to  ground  himself  in 
the  virtue  of  humility ;  but,  after  having  built  a  temple  of 
stones  and  timber  in  his  youth,  he,  in  an  advanced  age,  shame- 
fully profaned  the  living  temple  of  his  own  body.  By  an 
example  the  most  deplorable,  he  is  a  warning  to  those  Chris- 
tians, who  content  themselves  with  some  of  the  shining 
works  of  virtue,  as  if  nothing  more  were  wanting  to  make 
them  really  good ;  the  ground  of  true  virtue,  in  which  con- 
sists the  happiness  of  man  in  this  life,  as  saint  Austin  remarks, 
is  to  be  humble.  Salomon,  in  the  midst  of  worldly  greatness, 
fell  into  disgrace  with  his  Creator,  and,  by  the  subsequent 
shame  of  unbridled  lust,  tarnished  the  glory  of  his  formei 
deeds. 


A.  M.  3000.]         Furniture  of  the  Temple.         [A.  C.  lOOa 
2  Chron.  3.  4. 

The  images  of  two  cherubim,  ten  cubits  high,  made  of 
olive-wood,  and  overlaid  with  gold,  were  set  in  the  midst  of 
the  inner  temple.  They  stood  upright,  facing  the  sanctuary, 
with  their  wings  stretched  forth  in  such  a  manner  that  one 
wing  of  each  cherub  touched  the  opposite  wall,  and  the 
other  two  wings  joined  one  another  in  the  midst  of  the  tem- 
ple, each  wing  being  five  cubits  long.  A  veil  of  violet, 
purple,  scarlet,  and  silk,  decorated  with  cherubim  lichly 
wrought,  hung  against  the  partition,  that  enclosed  the  holy 
of  holies.  In  the  sanctuary  stood  the  altar  of  incense,  which 
was  made  of  cedar,  covered  with  gold,  and  ten  golden  can- 
dlesticks, five  and  five  on  each  side,  with  their  lamps,  to  give 
light  before  the  oracle.  There  were,  moreover,  ten  tables, 
covered  with  gold,  for  the  loaves  of  show -bread,  censers  also. 


AGE  v.]  HOLY  BIBLE.  197 

and  vessels  for  the  perfumes,  bowls  and  mortars  of  pure  gold, 
and  vast  quantities  oi'  other  sacred  furniture  for  the  divine 
service.  In  the  court,  before  the  temple,  was  the  brazen 
altar  of  holocausts,  ten  cubits  high,  twenty  long,  and  as 
many  broad.  Ten  large  lavers  of  brass,  curiously  graven 
and  ornamented  with  festoons  and  figures  of  different 
animals,  stood  five  and  five  on  each  side,  for  the  conve- 
nience of  washing  all  such  things  as  were  to  be  offered  in 
holocaust.  On  the  right  side,  over  against  the  east,  towards 
the  south,  was  placed  the  molten  sea,  so  called  on  account 
of  its  prodigious  size.  It  was  made  of  founded  brass,  mea- 
suring ten  cubits  from  brim  to  brim,  five  in  height,  and  thirty 
in  circumference.  It  was  supported  by  twelve  brazen  oxen, 
of  which  three  looked  to  the  east,  three  to  the  west,  three 
towards  the  north,  and  three  towards  the  south  :  the  use  of 
this  immense  laver  was  for  purifying  the  priests  before  the 
daily  performance  of  their  sacerdotal  functions.  A  vessel  of 
this  sort,  but  of  a  much  inferior  size,  had  by  Moyses  been 
made  of  copper,  and  placed  between  the  altar  and  the  taber- 
nacle, that  the  priests  might  there  wash  their  hands  and  feet 
as  often  as  they  went  in  and  out  of  the  sanctuary.  Hence  it 
is  imagined,  that,  whenever  the  sacrifice  of  incense  was  offer- 
ed, the  priests  approached  barefoot  to  the  altar  of  perfumes, 
and  were,  therefore,  bound  by  a  special  law,  to  purify  them- 
selves in  the  sacred  laver,  under  pain  of  death. 

From  this  external  purity,  which  was  required  as  a  neces- 
sary preparation  for  those  ancient  sacrifices,  that  were  no 
more  than  a  figure  of  what  was  to  come,  it  is  easy  to  con- 
clude what  purity,  both  of  body  and  soul,  God  expects  from 
those,  who  are  his  priests  and  the  ministers  of  his  altar  in  the 
law  of  grace.  For,  since  it  is  almost  impossible  for  them, 
while  they  converse  with  men,  as  saint  Gregory  observes,  to 
])e  wholly  spotless  in  their  actions  and  affections,  which  are 
indicated  by  the  hands  and  (eet^  they  must  have  recourse  to 
the  purifying  laver  of  compunction  and  humility  of  heart,  that 
their  souls  may  be  cleansed  from  sin  ;  that  they  never  may 
approach  the  holy  altar,  nor  partake  of  the  sacred  mysteries, 
but  with  respect,  and,  as  far  as  human  frailty  will  permit,  with 
a  purity  resembling  that  of  angels. 
17* 


198  HISTORY  OF  THE  [age  v. 

A.  M.  3001.]        Dedication  of  the  Temple,        [A.  C.  999. 
3  Kings  8. 

When  Salomon  had  finished  the  temple,  and  furnished  it 
with  every  requisite,  both  for  use  and  ornament,  he  prepared 
for  the  solemnity  of  its  dedication.  To  render  the  ceremony 
as  awful  as  he  could,  he  published  an  order  for  his  subjects 
to  attend  on  the  ninth  day  of  the  seventh  month.  All  the 
ancients  of  Israel,  the  heads  of  the  families,  and  princes  of 
the  tribes,  obeyed  the  summons.  They  advanced  to  the  city 
of  David,  on  Mount  Sion,  where  the  ark  of  the  covenant 
had  been  placed  by  that  religious  king  ;  the  priests  respect- 
fully took  it  up,  and  the  Levites  carried  the  vessels,  and  all 
other  furniture,  that  had  been  in  the  tabernacle  of  Moyses. 
The  king  himself  walked  in  procession  before  the  ark,  which 
was  carried  upon  priests'  shoulders,  and  set  down  in  its  place 
in  the  holy  of  holies,  under  the  wings  of  the  cherubim. 
There  was  nothing  in  the  ark  besides  the  two  tables  of  stone, 
engraven  with  the  ten  commandments,  which  Moyses  put 
there  at  Mount  Horeb,  when  he  came  out  of  the  land  of 
Egypt.  When  the  priests  were  out  of  the  sanctuary,  the 
Levites,  and  singing  men,  under  the  direction  of  Asaph,  He- 
man,  and  Idithun,  began  to  play  upon  their  cymbals,  and 
psalteries,  and  harps,  on  the  east  side  of  the  altar,  and  with 
them  a  hundred  and  twenty  priests,  sounding  with  trumpets. 
The  air  resounded  far  and  near  with  the  loud  concert  of 
voices  and  instruments ;  and  when  they  began  to  sing  the 
words,  Give  glory  to  the  Lord ^  for  he  is  good j  for  his  mercy 
endurethfor  ever^  the  house  of  God  was  filled  with  a  cloud, 
nor  could  the  priests  stand  to  minister,  on  account  of  the  cloud. 
Upon  which  Salomon  said.  The  Lord  promised  that  he  would 
dwell  in  a  cloud  ;  and,  turning  his  face  towards  the  people,  he 
blessed  the  whole  multitude  of  Israel,  as  he  stood  upon  the 
brazen  scaffold,  which  he  had  set  up  on  that  occasion,  in  the 
middle  of  the  temple,  before  the  altar  of  the  Lord.  Then, 
kneeling  down,  and  lifting  up  his  hands  towards  heaven  in 
fervent  prayer,  he  begged  the  Almighty  to  shower  down  his 
choicest  blessings  upon  the  people  of  Israel ;  to  grant  the  pe- 
titions of  those,  who  should  come  into  that  temple  to  adore 
him  ;  and  to  let  his  anger  be  appeased  by  the  repentance  of 
those,  who  should  there  confess  their  sins  to  him.  He  ear- 
nestly besought  the  divine  Goodness,  that  the  people  might 
there  find  an  assured  refuge  in  the  day  of  afiliction,  a  safe 
defence  against  the  fury  of  their  enemies,  and  a  comfortable 


AGE  v.]  HOLY  BIBLE.  199 

resource  from  every  calamity  of  pestilence  and  famine ;  that 
he  would  look  graciously  upon  his  humble  supplicants,  aad 
grant  every  kind  of  happiness  to  those,  who  should  at  any 
time  call  upon  his  name  in  that  holy  place.  The  king 
had  no  sooner  ended  his  prayer,  than  fire  came  down  from 
heaven,  and  consumed  the  holocausts,  and  the  majesty  of  the 
Lord  filled  the  temple.  The  whole  assembly  fell  prostrate 
upon  the  ground  at  the  sight,  and  adored  and  praised  the 
Lord,  Because  he  is  good^  and  his  mercy  endurethfor  ever. 
The  festivity  lasted  fourteen  days,  during  which  time  Salo- 
mon offered  no  fewer  than  twenty-two  thousand  oxen,  and 
one  hundred  and  twenty  thousand  rams,  in  sacrifice  to  the 
living  God. 

The  holy  fathers,  in  their  reflections  upon  Salomon's  mag- 
nificence on  this  solemn  occasion,  remark,  how  incomparably 
greater  is  the  respect  due  to  our  Christian  churches,  wherein 
resides  the  very  truth,  of  which  the  Jewish  temple  had  no- 
thing more  than  the  shadow.  For,  let  us  open  the  heavens, 
and  look  into  the  heaven  of  heavens,  says  saint  Chrysostom, 
we  shall  find  nothing  more  holy,  nothing  greater,  than  what 
Jesus  Christ  himself  has  placed  upon  our  altars. 

A.M.  3013.]        Queen  of  Saba,    3  Kings  10.       [A.C.987. 

As  soon  as  Salomon  had  completed  and  consecrated  his 
temple  to  almighty  God,  he  began  to  build  a  palace  for  him- 
self, which  he  planned  and  finished  in  so  grand  a  style,  that 
it  became  a  subject  of  admiration  to  the  many  that  flocked  to 
see  it.  Salomon  was  in  quiet  possession  of  the  whole  tract 
of  country,  which  almighty  God  had  promised  to  the  race  of 
Abraham,  and  not  an  enemy  was  near  to  disturb  his  peace- 
ful reign.  From  distant  nations,  from  all  kings  of  the  earth, 
strangers  came  to  see  the  works,  and  to  hear  the  wisdom,  of  a 
man,  who  was  universally  looked  upon  as  the  wonder  and 
glory  of  his  age.  Of  the  many  foreigners,  whom  fame  and 
curiosity  drew  to  Jerusalem  at  that  time,  the  queen  of  Saba 
was  the  most  distinguished.  The  accounts  she  had  received 
of  the  wonderful  king  of  Israel  were  so  far  above  her  con- 
ception, that  she  was  determined  to  see  whether  the  reality 
of  his  greatness  bore  any  proportion  with  what  report  had 
spread  abroad  concerning  him.  With  a  noble  train  of  atten- 
dants, she  began  her  journey  from  the  extremity  of  the  south, 
and  brought  him  ])rcsents  worthy  of  her  own  and  Salomon's 
magnificence,  a  hundred  and  twenty  talents  of  gold,  vast 


200  HISTORY  OF  THE  [agk  v 

quantities  of  precious  stones  and  perfumes.  She  entered  the 
royal  city  ;  she  viewed  the  palace  and  the  temple ;  she  stood 
astonished  at  the  richness  and  boldness  of  the  architecture  : 
but,  when  she  came  to  hear  the  wisdom  of  the  king's  dis- 
course, and  considered  with  what  depth  of  knowledge  he 
reasoned  upon  every  subject,  she  seemed  in  a  manner  trans- 
ported out  of  herself.  The  dignity  of  divine  worship,  the 
splendour  of  the  court,  the  number  of  the  king's  officers,  and 
the  regularity  of  his  family,  added  much  to  her  surprise  :  she 
owned  that  her  expectations  had  been  far  surpassed,  and  that 
public  fame,  which  so  often  magnifies,  had  here  fallen  far  short 
of  the  reality.  She  seemed  to  envy  the  happiness  of  those, 
who  were  employed  in  the  service  of  so  great  a  prince,  and 
were  near  enough  to  catch  the  wisdom,  that  dropped  from  his 
lips.  Being  then  convinced  of  what  she  never  could  have 
believed,  if  she  had  not  seen,  she  took  her  leave,  to  return 
into  her  own  country,  loaded  with  royal  presents,  far  more 
precious  than  those  she  had  brought. 

The  arrival  of  the  queen  of  Saba  from  the  south,  to  view 
the  wonders,  and  to  hear  the  wisdom,  of  king  Salomon,  is 
mentioned  by  our  blessed  Saviour,  in  his  Gospel,  as  a  warn- 
ing, lest  she  one  day  rise  to  condemn  us  before  the  judgment 
seat  of  almighty  God.  She  went  to  hear  the  wisdom  of  a 
man,  subject  to  infirmities,  and  liable  to  errors  like  herself, 
and  4iappy  did  she  pronounce  them,  who  were  permitted  to 
approach  his  person.  Christians  have  God  himself  for  their 
master  ;  it  is  Jesus  Christ,  the  increated  wisdom  of  his  Fa- 
ther, whom  they  hear  :  they  have  his  unerring  word  for  their 
rule  of  life,  and  the  kingdom  of  heaven  for  their  recompense : 
inexcusable,  therefore,  is  their  conduct,  if,  in  their  actions, 
they  prefer  man  to  God,  the  wisdom  of  the  world  to  that  of 
Jesus  Christ,  the  enjoyment  of  the  earth  to  the  happiness  of 
heaven. 


A.  M.  3023.]     Fall  of  Salomon.  3  Kings  11.       [A.  C.  977. 

The  glorious  beginnings  of  Salomon's  reign  were  sullied 
by  a  disgraceful  end.  By  a  fall  still  more  deplorable  than 
that  of  his  father,  he  convinces  us,  that  man  never  can  rely 
with  security  upon  himself;  but,  the  more  elevated  his  station 
is,  the  more  diffident  he  ought  to  be  of  his  own  abilities. 
The  heart,  which,  for  many  years,  had  been  the  temple  of 
the  Holy  Ghost,  began  to  be  most  shamefully  polluted  by  the 
love  of  women.     Salomon,  the  once  cherished  favourite  of 


AGE  v.]  HOLY  BIBLE.  201 

God  and  men,  fell  from  one  abyss  into  another ;  bereft  of  his 
wisdom,  he  sunk  from  the  depth  of  lust  into  the  gulf  of  ido- 
latry. He  married  no  fewer  than  a  thousand  wives,  seven 
hundred  of  whom  had  the  title  and  rank  of  queens.  Though 
a  plurality  of  wives  was  at  that  time  permitted  by  the  law, 
yet  such  an  excess  in  the  number,  especially  of  idolatrous 
women,  was  expressly  forbidden.  Salomon  had  chosen  to 
himself  wives  from  Egypt,  from  the  country  of  Moab  and  Am- 
mon  ;  and  so  blind  and  violent  was  his  passion  for  them,  that, 
at  their  request,  he  ordered  different  temples  to  be  erected  to 
their  different  idols.  Astharthe  the  goddess  of  the  Sidonians, 
Camos  the  idol  of  Moab,  and  Moloch  the  idol  of  Ammon, 
not  only  had  their  temples,  but  received  worship  from  Salo- 
mon himself.  A  conduct  so  unaccountably  criminal  in  a  wise 
man,  now  fifty  years  of  age  and  upwards,  drew  upon  him 
God's  severest  indignation.  Almighty  God  appeared  to  him, 
not,  as  he  had  done  twice  before,  to  approve  his  actions  or  to 
grant  him  favours,  but  to  denounce  heavy  judgments  upon 
him  for  his  crimes.  He  told  him  that  his  kingdom  should  be 
divided,  and  the  greater  part  of  it  given  to  his  servant ;  but 
that,  in  consideration  of  his  father  David,  this  division  sliould 
not  take  place  till  after  his  death.  Jeroboam,  the  son  of  Na- 
bat,  was  the  servant  here  pointed  at,  and  Salomon  knew  it  by 
what  had  passed  between  him  and  the  prophet  Ahias.  That 
prophet,  having  met  with  Jeroboam  in  the  field,  took  his  cloak 
and  divided  it  into  twelve  parts,  of  w  hich  he  bade  him  take 
ten,  as  a  mark  of  the  division  God  was  about  to  make  of  the 
twelve  tribes  of  Israel,  in  punishment  of  the  king's  infidelity. 
Jeroboam  was  a  man  of  good  natural  abilities,  and  intrusted 
with  a  public  employment  under  Salomon ;  but,  having  met 
with  some  contradiction,  he  lifted  up  his  hand  against  the  king. 
After  such  insolence,  he  had  no  clemency  to  expect  from  his 
provoked  sovereign,  and,  being  pursued  by  the  ministers  of 
justice,  saved  himself  by  a  precipitate  flight  into  Egypt.  Sa- 
lomon reigned  forty  years  over  Israel  with  great  magnifi- 
cence :  he  slept  with  his  forefathers  in  the  fif^ty-ninth  year 
of  his  age,  and  was  buried  in  the  city  of  David,  leaving  the 
world  in  doubt,  wliether  his  memory  be  more  worthy  of  praise 
or  censure,  whether  he  died  the  friend  or  enemy  of  his  Cre- 
ator, the  object  of  liis  love  or  hatred.  The  holy  Scripture 
informs  us  of  his  sin,  but  makes  no  mention  of  his  repent- 
ance :  whether  he  lepented  or  not,  no  one  can  positively 
Bay :  some  think  ho  did,  and  that  in  his  book  of  Ecdesiastes 

Cc 


202  HISTORY  OF  THE  [age  v. 

is  expressed  the  sorrow  of  his  heart  for  having  sinned,  and 
the  vanity  he  found  in  all  his  sinful  pursuits. 

Be  that  as  it  will,  however  fatal  to  himself  the  fall  of  Sa- 
lomon may  have  been,  it  cannot  fail  of  being  serviceable  to 
those  who  view  it  with  the  eye  of  faith.  It  must  inspire  a 
contempt  of  all  the  world  can  give ;  the  greatest  affluence 
of  riches,  pomp,  and  pleasures,  cannot  satisfy  an  immortal  soul, 
nor  make  her  happy.  Worldly  enjoyments  never  were  pos- 
sessed so  abundantly  by  any  man  as  by  Salomon ;  and  no 
man  ever  was  so  thoroughly  acquainted  with  their  vanity  and 
empty  promises.  Vanity  of  vanities,  is  the  sentence  he  has 
pronounced  upon  them  :  all  is  vanity  and  affliction  of  mind, 
unless  it  be  to  love  God,  and  to  serve  him  alone. 

A.  M.  3029.]  Counsellors  of  Roboam,  [A.  C.  971. 

3  Kings  12. 

Salomon,  to  defray  the  vast  expenses  he  was  at  in  his 
buildings  iiad  manner  of  living,  had  burdened  his  subjects 
with  heavy  taxes.  Upon  his  death,  Roboam,  his  son  and 
successor,  received  an  humble  petition  from  the  people,  pray- 
ing for  relief.  The  young  king  took  three  days  to  consider 
of  it,  during  which  time  he  assembled  his  council  of  state  to 
deliberate  what  answer  he  should  make.  The  most  experi- 
enced counsellors,  who  had  been  employed  by  the  late  king, 
agreed  in  opinion,  that  the  way  for  a  prince  to  establish  his 
power,  and  to  make  himself  master  of  his  subjects,  was  to 
gain  their  affections  by  lenient  measures  in  the  beginning,  and 
therefore  advised  Roboam  to  give  a  favourable  answer  to  his 
people,  upon  the  subject  of  their  petition.  To  a  prince  in  the 
vigour  of  youth,  giddy  with  his  present  power,  and  uncon- 
cerned about  what  might  be  the  consequence,  this  advice  was 
not  welcome.  He  addressed  himself  to  the  young  men  who 
had  been  brought  up  with  him,  and  were  ready  to  flatter  him 
with  the  advice  that  was  agreeable  to  his  own  notion.  Young 
and  unexperienced  in  the  art  of  governing,  he  adopted  the 
false  system  of  his  flatterers,  and  answered  the  deputies  of 
his  people  in  a  very  imperious  language  ;  instead  of  lessening, 
he  harshly  threatened  to  add  still  more  to  their  present 
grievances,  and,  instead  of  whips,  to  beat  them  with  scorpions. 
The  sacred  historian  observes,  that  this  imprudent  prince  was, 
by  the  sacred  judgments  of  God,  permitted  thus  to  act,  and 
thus  to  hasten  on  the  execution  of  what  Ahias  had  foretold 
to  Jp roboam.     For  Roboam's  answer  to  the  deputies  was  no 


AGE  v.]  HOLY  BIBLE.  203 

sooner  made  public,  than  the  people  broke  out  into  an  open 
revolt,  and  vowed  never  to  submit  themselves  again  to  so 
lawless  a  master.  The  prince,  upon  this,  seemed  sensible 
of  the  false  step  he  had  made,  and  sent  Aduram,  one  of  his 
principal  officers,  to  appease  the  tumult,  before  it  should  rise 
too  high.  But  the  flame  of  sedition  was  now  kindled  :  Jero- 
boam, who  was  come  back  from  Egypt,  had  been  active  in 
blowing  up  the  coals ;  Aduram  was  no  sooner  seen,  than 
stoned  to  death  ;  and  it  was  but  by  flight  that  the  king  escap- 
ed out  of  their  hands.  In  this  ferment,  the  people  of  all  Israel, 
that  is  to  say,  ten  of  the  tribes,  withdrew  from  their  allegi- 
ance to  the  house  of  David,  and  chose  Jeroboam  for  their 
king.  Roboam  fancied  that  he  had  strength  sufficient  to  bring 
them  back  to  their  duty,  and  that,  by  force  of  arms,  they  might 
be  compelled  to  acknowledge  his  authority.  With  him  there 
remained  the  tribes  of  Benjamin  and  Juda,  which  last  was  by 
far  the  most  considerable.  He  raised  an  army  of  a  hundred 
and  eighty  thousand  men,  with  an  intention  to  pursue  his  just 
rights ;  but  an  inspired  man,  whose  name  was  Simeias,  un- 
expectedly came  to  him,  and,  on  the  part  of  God,  forbade  him 
to  proceed  against  Jeroboam  and  his  brethren  of  Israel,  be- 
cause nothing  had  happened,  in  this  revolution  of  affairs,  but 
as  God  himself  had  said. 

Thus,  through  the  indiscretion  of  a  young  king,  began  the 
long  and  fatal  division  of  the  Israelites  among  themselves ; 
thus,  within  the  narrow  limits  of  a  single  nation,  were  erected 
the  two  distinct  kingdoms  of  Juda  and  Israel.  In  this  re- 
markable epoch  of  the  sacred  history,  it  appears,  that  God 
disposes  of  the  state  of  nations  as  he  pleases,  and  that  on 
him  depends  the  fate  of  kings  no  less  than  that  of  other  men. 
The  most  wise  of  men  left  his  crown  to  an  imprudent  son, 
and  the  irregularities  of  Salomon's  advanced  age  were 
visibly  punished  by  the  folly  of  Roboam's  youth.  The  fool- 
ishness of  Roboam,  in  preferring  the  opinion  of  his  young 
companions  to  the  sage  advice  of  his  old  counsellors,  bears 
an  exact  resemblance  with  the  misfortune  of  those  who  will 
listen  only  to  such  advisers  as  are  either  not  capable  to  di- 
rect them  right,  or  not  honest  enough  to  dissuade  them  from 
what  is  wrong. 

A.M.3030.]  The  disobedient  PropheL  3  Kings  13.  [A.C.970. 

Jeroboam,  seeing  himself  master  of  the  ton  tribes  of  Isra- 
el, adopted  a  system  of  politics,  which  is  but  too  often  follow- 


204  HISTORY  OF  THE  [a^e  v. 

ed  by  such  Christians  as  make  religion  subservient  to  their 
interest.  This  impious  king  was  persuaded,  that,  should  he 
let  his  subjects  go  to  perform  the  public  duties  of  religion  in 
the  temple  of  Jerusalem,  they  would,  by  degrees,  have  less 
respect  for  him,  and  perhaps  return  to  the  allegiance  of  their 
former  sovereign  :  he  therefore  ordered  two  golden  calves  to 
be  made, — one  of  which  he  setup  in  Bethel,  and  the  other  in 
Dan, — and  divine  honours  to  be  paid  to  them,  as  to  the  God 
who  had  brought  them  out  of  Egypt.  To  them  he  erected 
two  stately  altars,  and,  in  the  worship  of  his  idols,  he  strove 
to  imitate  the  form  that  was  observed  in  honour  of  the  true 
God.  He  himself  was  the  grand  performer  of  his  supersti- 
tious ceremonies.  As  he  was  one  day  standing  upon  the 
altar  of  Bethel,  and  offering  incense  to  his  idol,  a  prophet 
from  Juda  came,  and,  in  the  name  of  God,  thus  cried  out 
against  the  altar  :  Altar,  said  he,  a  child  of  the  house  of  Da- 
vid, by  name  Josias,  shall  be  born,  and  he  shall  immolate  upon 
thee  the  priests  of  the  high  places,  who  now  burn  incense 
upon  thee,  and  he  shall  burn  men's  bones  upon  thee  ;  and,  as 
a  testimony  of  the  truth  I  utter,  the  altar  shall  forthwith  be 
rent,  and  the  ashes,  that  are  upon  it,  shall  be  poured  out. 
The  altar  that  instant  split  asunder,  and  Josias,  king  of  Juda, 
literally  fulfilled  the  prophecy  three  hundred  and  fifty  years 
afterwards.  Jeroboam,  instead  of  profiting  oy  this  miraculous 
admonition,  grew  furious,  and  called  upon  his  guards  to  take 
the  prophet  into  custody.  In  the  violence  of  his  rage,  he 
stretched  forth  his  hand  against  the  man  of  God,  and  it  with- 
ered, nor  was  he  able  to  draw  it  back  again.  Disarmed  at 
the  stroke,  he  changed  his  threats  into  prayers,  and  became 
an  humble  supplicant  for  his  cure.  By  the  prophet's  prayer 
the  king  recovered  the  free  use  of  his  hand  as  miraculously 
as  he  had  lost  it.  He  acknowledged  the  favour,  and  invited 
his  benefactor  home  to  dine  with  him,  which  the  prophet 
positively  declined,  upon  the  account  that  God  had  expressly 
forbidden  him  either  to  eat  or  drink  in  that  place.  The  man  of 
God  departed  homeward,  and  was  soon  after  overtaken  by  an 
old  prophet,  who  dwelt  in  Bethel.  This  old  prophet,  having 
been  informed  by  his  sons  of  what  the  man  of  God  had  done 
that  day  in  Bethel,  immediately  resolved  to  bring  him  to  his 
house ;  he,  therefore,  went  after  him,  and  found  him  sitting 
under  a  tree ;  he  courteously  saluted  and  invited  him  to 
dine .  the  prophet  of  Juda  replied,  that  the  Lord  had  for- 
bidden him  to  eat  or  drink  the  least  thing  in  that  place  ; 
upon  which  the  man  of  Bethel  said,  I  also  am  a  prophet,  and 


AGE  V.J  HOLY  BIBLE.  205 

have  been  admonished  by  an  angel  of  the  Lord  to  follow, 
and  to  bring  thee  back  to  Bethel,  that  we  may  there  eat  and 
drink  together.  The  prophet  of  Juda  let  himself  be  persuad- 
ed :  he  returned  with  the  other  to  Bethel,  and,  as  they  were 
sitting  together  at  table,  the  man  of  Bethel  was  inspired  to 
reprimand  him  for  his  disobedience,  and  to  tell  him,  since  he 
had  returned  and  eat,  contrary  to  the  command  of  God,  that 
his  bones  should  not  be  buried  in  the  sepulchre  of  his  fore- 
fathers. The  prophet  of  Juda  rose  up,  and  departed :  he 
had  not  gone  far,  before  a  lion  met  and  killed  him  in  the  way. 
The  old  man,  being  told  of  the  accident,  went  and  found  the 
lion  standing  over  the  dead  body,  which  he  immediately  took 
up,  and  carried  back  to  Bethel,  where  he  buried  it,  and  or- 
dered his  own  bones,  after  death,  to  be  buried  in  the  same 
grave.  Thus  the  prophecy  was  both  spoken  and  fulfilled  the 
same  day. 

As  one  sin  is  oftentimes  the  punishment  of  another,  saint 
Gregory  thinks  that  the  disobedience,  into  which  the  prophet 
of  Juda  fell,  may  have  been  the  consequence  of  some  secret 
vanity  he  had  felt  in  seeing  himself  privileged  with  the  gift 
of  miracles.  Nothing  is  so  apt  to  blind  the  understanding, 
as  a  vain  conceit  of  one's  self;  and  that,  perchance,  may  have 
misled  the  prophet  first  to  interpret,  and  then  to  break  the 
order  he  had  received.  Being  deceived  by  the  invitation  of 
a  prophet  of  Bethel,  he  came  to  an  untimely  end ;  by  a  vio- 
lent but  passing  death,  he  paid  the  punishment  due  to  his 
disobedience,  that  his  soul,  by  suffering,  might  be  cleansed 
from  guilt,  and  be  prepared  for  a  life  of  endless  happiness. 

A.  M.  3075.]      Death  of  Zambn.  3  Kings  16.     [A.  C.  925. 

Jeroboam  enjoyed  little  peace  in  his  new-acquired  king- 
dom, which  was  not  to  be  maintained  but  by  hard  struggle 
and  perpetual  bloodshed.  After  a  troublesome  reign  of  two 
and  twenty  years,  he  finished  a  wicked  life  by  an  unhappy 
death.  His  name  is  never  mentioned  in  the  holy  Scripture 
but  with  detcstali()n,onaccount  of  his  having  set  up  the  wor- 
ship of  idols,  which  was  followed  by  all  the  kings,  his  succes- 
sors in  the  throne  of  Israel,  till  an  end  was  put  to  tliat  king- 
dom by  the  Assyrians.  Nadab,  a  prince  equally  wicked, 
succeeded  his  father,  and  reigned  two  yc:us,  when  he  was 
deprived  both  of  his  crown  and  life  by  Baasa.  Baasa  pur- 
sued the  same  violent  method  to  secure  the  crown  that  he 
had  employed  to  get  it :  he  cut  off  every  branch  of  Jeroboam's 
IS 


206  HISTORY  OF  THE  [age  v. 

stock,  and,  by  that  bloody  stroke,  executed  the  very  sentence 
which  the  inspired  Ahias  had  some  years  before  pronounced 
against  Jeroboam,  in  punishment  of  his  idolatry.  Having 
thus  fixed  his  family,  as  he  thought,  in  the  throne  of  Israel, 
he  declared  war  against  Asa,  king  of  Juda.  Asa  had  lately 
succeeded  his  wicked  father  Abias,  who  reigned  but  three 
years  after  the  death  of  his  father  Roboam.  The  piety  and 
zeal  for  religion,  which  distinguished  Asa's  reign,  drew  down 
the  blessing  of  God  upon  his  arms,  and  was  the  source  of 
many  glorious  victories,  which  the  armies  of  Juda  gained 
against  their  enemies  :  for  he  had  almost  continual  war  with 
Israel,  and  the  Israelites  were  not  able  to  stand  against  him 
in  the  field.  Baasa,  after  a  cruel  and  turbulent  reign  of  twen- 
ty-four years,  died,  and  left  the  crown  to  his  son  Ela.  This 
prince  began  his  reign  by  the  murder  of  Jehu,  a  holy  prophet, 
who  had  denounced  the  same  heavy  judgments  against  Baasa's 
family,  as  Baasa  himself  had  inflicted  upon  the  family  of  Je- 
roboam. Ela  reigned  no  more  than  two  years  :  for  Zambri, 
who  was  captain  of  half  the  cavalry,  formed  a  conspiracy,  and 
murdered  him  as  he  was  sitting  at  table  in  the  governor's 
house  of  Thersa,  and  declared  himself  king  upon  the  spot. 
Zambri's  treason  was  no  sooner  known  in  the  camp,  than 
Amri,  who  commanded  the  army,  was  chosen  king  by  univer- 
sal consent.  Amri  refused  not  the  sceptre,  which  the  unex- 
pected favour  of  the  people  put  into  his  hands.  Being  natu- 
rally brave,  he  marched  directly  against  his  antagonist,  who 
had  shut  himself  up  in  the  city  of  Thersa.  Zambri,  finding 
himself  closely  besieged  by  a  resolute  and  active  enemy,  and 
seeing  the  city  in  danger  of  being  taken,  shut  himself  up  in 
the  royal  palace,  which  he  set  fire  to,  and  perished  in  the 
flames,  seven  days  after  he  had  traitorously  imbrued  his  hands 
in  the  blood  of  his  lawful  sovereign. 

Zambri  died  in  his  sins,  says  the  holy  Scripture,  and,  by 
the  tragical  end  he  made,  has  shown  the  world  how  odious  a 
tyrant  is  both  to  God  and  men.  The  man,  who  might  have 
been  happy,  had  he  been  content  to  move  within  the  bounds 
in  which  his  fortune  first  placed  him,  became  unhappy  the 
very  moment  that  the  desire  of  lawless  power  carried  him 
beyond  his  sphere.  The  title  and  the  crown,  which  he  had 
acquired  by  the  murder  of  his  royal  master,  could  not  give 
him  peace  of  mind  :  tortured  with  remorse,  and  hurried  away 
by  despair,  he  condemned  himself  to  the  flames,  and  thus  be- 
came the  self-executioner  of  a  criminal,  equally  impious 
against  God,  as  he  had  been  cruel  to  his  prince. 


AGE  v.]  HOLY  BIBLE.  Wl 

A.M. 3092.]  Elias fed  by  Ravens.  3  Kixgs  17.  [A.  C.908. 

Amri,  being  peaceably  possessed  of  the  kingdom  of  Israel, 
bought  the  mountain  of  Somer,  on  which  he  built  a  citj  for 
his  royal  residence,  and  called  it  Samaria.  After  a  wicked 
reign  of  twelve  years,  he  had  his  son  Achab  for  successor  in 
the  throne.  This  prince,  having  married  Jezabel,  a  daugh- 
ter of  the  king  of  Sidon,  brought  in  the  worship  of  Baal,  the 
Sidonian  idol,  and  became  the  very  worst  of  his  predecessors 
in  the  kingdom  of  Israel,  It  was  in  this  king's  days  that  the 
great  Elias  appeared,  and  began  to  exert  the  power  he  had 
received,  of  working  the  most  stupendous  miracles  in  support 
of  the  true  religion.  To  punish  the  tribes  of  Israel  for  their 
crimes,  which  were  at  that  time  swelled  to  an  enormous 
height,  and  to  make  them  mindful  of  the  God,  whom  they 
had  abandoned,  the  prophet,  by  his  prayers,  shut  up  the  hea- 
vens from  giving  any  rain  for  three  years.  This  long  drought 
caused  a  dreadful  famine  over  the  land  :  while  others  felt 
the  punishment  due  to  their  sins,  the  prophet  was  miraculously 
supported  by  the  divine  hand,  which  fills  every  creature  with 
benediction.  His  place  of  residence  was  at  first  near  the 
torrent  Carith,  where  the  ravens  brought  him  bread  and 
meat  every  morning  and  evening,  and  he  drank  of  the  pure 
stream.  The  spring  being  at  last  dried  up,  he  was  directed 
by  almighty  God  to  go  to  Sarephta,  a  town  of  the  Sidonians, 
where  a  widow  woman  would  provide  him  \vith  what  was 
necessary.  As  he  came  near  the  town,  he  found  a  poor  wo- 
man picking  up  a  few  sticks  :  he  asked  her  for  something  to 
drink  :  she  went  to  fetch  him  a  draught  of  water,  and,  as  she 
was  going  on  towards  her  own  house,  he  called  after  her,  to 
bring  him  also  something  to  eat.  She  answered  him,  that  a 
handful  of  meal,  and  a  little  oil,  was  all  she  had  for  the  sup- 
port of  herself  and  son  ;  that  she  was  going  to  dress  it  for 
them  both,  that  they  might  eat  and  die.  The  holy  man  com- 
forted the  woman  in  her  distress,  bade  her  first  go  and  make 
him  a  little  cake  of  the  meal  and  oil  she  had,  and,  ai\er  that, 
make  for  herself  and  son  ;  for  that  neither  the  one  nor  the 
other  should  fail,  as  lorn;  as  the  drought  continued.  The 
widow  went,  and  did  as  the  prophet  told  her.  Both  he  and 
she,  and  her  family,  eat,  and  from  that  day  the  pot  of  meal 
did  not  waste,  nor  was  the  oil  diminished.  She  was  happy, 
though  of  an  idolatrous  country,  to  entertain  a  prophet  of 
the  living  God  under  her  roof;  and,  by  rcntloring  him  a  ser- 
vice, whicli  was  refused  him  in  the  land  of  Israel,  she  pre- 


208  HISTORY  OF  THE  [age  v. 

figured  the  future  faith  of  the  Gentiles,  succeeding  the  incre- 
dulity of  the  Jews.  But  the  death  of  her  only  son  happening 
soon  after,  changed  her  joy  into  sorrow.  The  prophet  was 
moved  at  her  misfortune,  and,  having  a  faith  in  God  equal  to 
his  compassion  for  the  distressed  mother,  undertook  to  raise 
the  child  to  life  again.  He  took  the  breathless  corpse  out 
of  the  widow's  arms,  carried  it  to  his  room,  laid  it  upon  his 
bed,  and  stretched  and  measured  himself  upon  the  child  three 
times,  and  cried  to  the  Lord,  and  said,  0  Lord  my  God,  let 
the  soul  of  this  child,  I  beseech  thee,  return  into  his  body. 
The  Lord  heard  the  voice  of  Elias  :  the  child  revived  :  Elias 
took  him  down  to  his  mother,  and  said,  Behold,  thy  son 
iiveth ! 

In  this  instance,  Elias  is  a  bright  example  of  that  benevo- 
lent charity,  which  all  good  men  owe  and  pay  to  one  another. 
To  condole  with  our  suffering  brethren,  to  grieve  with  the 
afflicted,  to  comfort  the  distressed,  to  stoop  to  their  relief,  to 
become  little  with  the  little,  and  weak  with  the  weak,  as  far 
as  can  be  done  without  yielding  to  sin,  is  the  exercise  of 
that  Christian  charity,  which  teaches  us  to  love  our  neigh- 
bour as  ourselves.  To  become  all  to  all,  that  he  might  gain 
all  to  Christ,  was  the  practice  of  saint  Paul,  and  still  is  the 
study  of  those  holy  men,  who,  according  to  their  station  in 
life,  are  zealous  to  promote  the  service  and  glory  of  their 
Creator. 

A.  M.  3096.]     Sacrijke  of  Elias.  3  Kings  18.     [A.  C.  904. 

While  the  prophet  Elias  lay  safe  in  his  retreat  under  the 
widow's  roof  at  Sarephta,  Achab  and  Jezabel  made  dihgent 
search  after  him,  with  a  design  of  putting  him  to  death,  as 
the  cause  of  the  heavy  disasters  that  distressed  the  nation  ; 
but,  not  being  able  to  discover  where  he  was,  they  wreaked 
their  vengeance  upon  the  priests  of  the  Lord,  and  a  dreadful 
persecution  was  commenced  against  them.  Achab,  at  that 
time,  had,  for  the  intendant  of  his  palace,  a  man  of  extraordi- 
nary virtue,  called  Abdias,  who,  to  screen  as  many  as  he 
could  from  the  fury  of  their  persecutors,  had  concealed  no 
fewer  than  a  hundred  prophets  in  caves,  where  he  privately 
supplied  them  with  all  the  necessaries  of  life.  This  holy 
man,  as  he  was  ranging  the  country,  to  see  if  he  could  find 
any  grass  for  his  horses  and  mules,  met  Ehas,  who,  by  divine 
inspiration,  had  left  his  retreat.  The  prophet  bade  him  go 
and  tell  his  master,  that  Elias  was  there.     Abdias  was  afraid 


AGE  v.]  HOLY  BIBLE.  209 

of  undertaking  the  commission,  being  in  doubt  whether  the 
prophet  might  not  fly  off  in  the  mean  time,  and  thereby  ex- 
pose him  to  the  king's  indignation.  Elias  assured  him,  by 
the  Lord  of  hosts,  that  his  resolution  was,  to  see  the  king 
that  day.  Abdias,  therefore,  informed  Achab  of  it,  and  Achab 
came  to  meet  Elias.  As  soon  as  he  saw  him,  he,  with  a  stern 
severity,  exclaimed.  Art  thou  he  who  troublest  Israel  ?  To 
whom  Elias,  with  a  spirit  of  zeal  and  fortitude  not  to  be 
daunted  by  threats,  nor  silenced  by  contempt,  answered.  It 
is  not  I,  who  trouble  Israel;  it  is  you,  O  prince  ;  it  is  the 
house  of  yoar  father,  who  have  left  the  true  God,  and  sacri- 
ficed to  Baal.  Nevertheless,  call  together  the  people  of  Is- 
rael, continued  he  ;  send  for  the  prophets  of  Baal,  and  let  them 
meet  me  upon  Mount  Carmel.  Achab,  in  compliance  with 
his  request,  sent  to  the  children  of  Israel,  and  gathered  toge- 
ther the  prophets  upon  the  mountain.  Elias  came,  accord- 
ing to  agreement,  and  addressed  himself  to  the  Israelites  in 
the  following  manner :  How  long  will  you  be  divided  in  your 
choice,  0  men  of  Israel  ?  How  long  will  you  hang  in  sus- 
pense between  the  two  ?  If  the  Lord  be  God,  acknowledge 
him  ;  but  if  Baal,  then  follow  him.  Of  the  prophets  of  the 
Lord,  I  am  here  the  only  one  ;  and,  behold,  of  the  prophets 
of  Baal,  there  are  four  hundred  and  Mij,  Let  two  bullocks 
be  given  us :  let  them  take  one,  and  me  the  other;  let  them 
dress  theirs,  and  lay  it  upon  the  altar :  I  will  do  the  same 
with  mine ;  but  let  no  fire  be  put  under  either.  We  will, 
each  in  our  turn,  call  upon  the  God  whom  we  respectively 
adore,  and  he,  who  shall  answer  by  sending  do^vn  fire  from 
heaven  to  consume  the  holocaust,  shall  be  acknowledged  for 
the  true  and  only  God.  The  people,  with  one  accord,  ap- 
proved of  the  proposal.  The  prophets  of  Baal  began,  in  the 
first  place,  to  prepare  their  victim  ;  they  laid  it  uj>on  the 
altar,  and  called  upon  Baal  from  morning  till  mid-day,  hut 
received  no  answer.  You  call  not  loud  enough,  said  Elias 
to  them  ;  Baal  does  not  hear  you  ;  strain  your  voices  higher; 
your  god  is  perhaps  asleep,  or  on  a  journey,  or  talking,  or  at 
an  inn.  Piqued  at  the  pro])het's  raillery,  they  exerted  them- 
selves anew,  they  bawled  aloud,  they  leaped  over  the  altar, 
they  slashed  themselves  with  knives  and  lancets,  hut  could 
get  no  answer  from  Baal.  The  hour  of  mid-day  was  elaps- 
ed ;  Elias  called  the  people  to  him,  and  hade  them  repair  the 
old  stone  altar  of  the  Loixl,  which  had  l)een  once  there,  but 
was  then  broken  down  ;  he  drew  a  gutter  round  it,  piled  up 
the  wood  in  order,  and  laid  his  disjointed  victim  on  the  top. 
LS*  I)D 


210  HISTORY  OF  THE  [age  v. 

This  done,  he  ordered  water  to  be  brought,  and  poured  upon 
the  pile,  till  it  was  thoroughly  soaked,  and  the  gutter  filled 
with  the  running  stream.  The  hour  appointed  for  the  sacri- 
fice being  come,  the  prophet,  in  a  solemn  prayer,  addressed 
himself  to  the  God  of  Abraham,  Isaac,  and  Jacob,  that  he 
would  manifest  his  glory  to  the  children  of  Israel,  and  con- 
vince them  that  he  was  the  Lord  their  God.  He  had  no 
sooner  spoken,  than  the  fire  of  the  Lord  fell,  and  consumed 
not  only  the  holoc-aust,  but  the  whole  pile,  and  very  stones 
of  the  altar.  The  evidence  of  the  miracle  answering  exactly 
to  the  prophet's  proposal,  left  no  room  for  any  doubt  or  re- 
ply ;  the  people  fell  flat  upon  the  ground,  and  confessed  that 
the  Lord  was  the  only  God.  Then  seize  upon  the  prophets 
of  Baal,  cried  out  Elias,  and  let  not  one  escape  :  his  order 
was  obeyed,  and  the  impostors  suffered  immediate  death,  as 
their  crimes  deserved.  The  prophet  then  prayed  to  God  a 
second  time,  that  he  would  open  the  heavens,  and  let  his 
showers  fall  again  upon  the  earth.  The  clouds,  as  he  pray- 
ed, began  to  gather,  and  scarce  had  the  people  time  to  reach 
the  town  of  Jezrael,  before  a  copious  fall  of  rain  ensued. 

This  story  of  Elias,  say  the  holy  fathers,  displays  the 
force  of  truth  in  the  strongest  colours,  and  marks  out  the  in- 
fluence it  has  upon  the  minds  of  men.  Borne  up  by  that 
confidence,  v*^hich  his  conscience  gave  him,  Elias  stood  firm 
in  his  duty  to  God,  though  alone,  and  surrounded  by  a  whole 
nation  of  his  enemies.  In  his  person  we  see  verified  the 
saying  of  saint  Jerom,  that  truth,  for  its  support,  wants  but 
few  defenders ;  ns>  number  of  opponents  can  either  hurt  or 
shake  it. 


A.  M.  3097.]      Flight  of  Elias.  3  Kings  19.      [A.  C.  903. 

The  wicked  Jezabel,  being  told  by  Achab  how  her  pro- 
phets had  been  put  to  death,  sent  to  let  Elias  know,  that,  be- 
fore the  end  of  four  and  twenty  hours,  he  should  experience 
the  same  fate.  The  holy  prophet  trembled  at  the  threat, 
and  fled  out  of  the  territories  of  Israel,  to  Bersabee  of  Juda. 
There  he  dismissed  his  servant,  and  went  forward  one  day's 
journey  into  the  desert.  By  this  sudden  vicissitude  of  cou- 
rage and  timidity  in  so  great  a  prophet,  we  see,  says  saint 
Gregory,  how  inconstant  man  is  of  himself,  amidst  the  various 
incidents  of  life,  and  how  soon,  after  the  most  heroic  actions, 
he  falls  back,  if  not  strengUiened  from  above,  into  his  natural 
State  of  despondency  and  weakness.     Elias,  having  escaped 


AGE  v.]  HOLY  BIBLE.  211 

into  the  lonely  desert,  spent  with  fatigue,  and  oppressed  with 
anguish  of  mind,  sat  himself  down  under  a  juniper- tree,  and 
begged  of  almighty  God  to  take  him  out  of  life.  He  laid 
himself  down  to  sleep  upon  the  ground,  and  an  angel  of  the 
Lord  appeared,  and  woke  him,  saying.  Arise,  and  eat.  He 
opened  his  eyes,  and  saw  a  loaf  and  a  pitcher  of  water  plac- 
ed near  his  head :  he  eat  and  drank,  and  composed  himself 
to  sleep  again.  The  angel  came  a  second  time,  and  bade 
him  eat  again,  because  he  had  a  great  way  to  go.  The  pro- 
phet rose  up,  and,  being  strengthened  with  that  miraculous 
bread,  which,  by  the  commentators  of  holy  writ,  is  considered 
as  an  emblem  of  the  blessed  Eucharist,  which  nourishes  our 
souls  with  spiritual  life  during  our  pilgrimage  on  earth,  he 
continued  his  journey  for  forty  days  and  forty  nights  toge- 
ther, till  he  came  to  the  mountain  of  Horeb,  where  he  con- 
cealed himself  in  a  cave.  There  he  received  an  order  from 
almighty  God,  to  repair  back,  through  the  desert,  to  Damas- 
cus, where  he  should  anoint  Hazael  king  of  Syria ;  he  was 
also  ordered  to  anoint  Jehu  to  be  king  of  Israel,  and  Eliscus 
to  be  prophet.  In  obedience  to  this  order,  Elias  left  the 
mountain  of  Horeb,  and,  in  his  way  towards  Damascus, 
found  Eliseus  ploughing  with  twelve  yoke  of  oxen  in  a  field. 
He  spread  his  mantle  over  him,  as  he  had  been  commanded, , 
and  made  him  a  prophet.  EHseus,  feeling  himself  changed, 
as  it  were,  into  another  man,  left  the  oxen,  and  ran  after 
Elias,  saying,  Let  me  only  go,  and  take  my  last  farewell  of 
ray  father  and  mother  at  home,  and  I  will  follow  thee.  Elias 
said.  Go,  and  return  back,  for  that  which  was  my  part,  I 
have  done  to  thee.  Eliseus  returned,  took  a  yoke  of  the 
oxen  he  was  ploughing  with,  invited  the  people  to  partake 
with  him  in  the  feast,  then  rose  up,  and  professed  himself  the 
follower  and  inseparable  disciple  of  Elias. 

Eliseus,  says  saint  Ambrose,  left  his  father  to  follow  Elias, 
from  whom  he  experienced  every  kindness,  and  every  benefit 
of  a  father's  love.  Being  the  studious  imitator  of  his  master's 
virtues,  he  became  his  heir  and  successor  in  the  gilt  of  pro- 
phecy and  miracles.  Thus  in  the  Old  Testament,  as  well  as 
in  the  New,  we  have  the  brightest  patterns  of  perfection  form- 
ed in  the  school  of  those  excellent  masters,  wiio,  l)y  the  lus- 
tre of  their  virtues,  have  drawn  others  to  copy  their  exam- 
ple. In  the  law  of  gjaco,  we  have  this  advantage  above 
those  of  the  ancient  Testament,  that  we  see  the  path  of  vir- 
tue traced  out  to  us  not  only  by  tlie  men  of  (uhI,  but  also  by 
a  God-man.     Jesus  Christ,  in  the  actions  he  performed,  as 


212  HISTORY  OF  THE  [age  v, 

saint  Austin  remarks,  so  tempered  the  actions  of  his  divine 
and  human  nature  together,  as  to  place  the  imitation  of  his 
virtues  within  the  reach  of  our  weak  capacities.  We  profess 
ourselves  his  followers,  and  the  imitators  of  his  virtues,  and 
great  at  the  last  day  must  be  our  confusion  before  the  whole 
world,  if  we  shall  appear  to  have  acted  in  contradiction  with 
ourselves,  and  be  found  destitute  of  those  ornaments  of  hu- 
mility, self-denial,  and  patience,  which  are  essential  to  the 
character  of  a  Christian. 


A.  M.  3105.]         Piety  of  King  JosaphaL        [A.  C.  895. 
2  Chron.  17. 

Whilst  the  wicked  Achab  reigned  in  the  kingdom  of  Is- 
rael, and  Jezabel,  his  wife,  concurred  with  him  in  every  ex- 
cess of  impiety,  the  crown  of  Juda  had  passed  from  Asa  to 
his  son  Josaphat.  Asa,  in  his  general  conduct,  had  been  a 
religious  prince,  and  distinguished  himself  by  many  heroic 
actions.  He  banished  the  worship  of  idols,  built  cities,  and 
restored  good  order  amongst  his  subjects.  During  his  reign, 
Zara,  the  Ethiopian,  invaded  the  territories  of  Juda,  with  a 
million  of  men  :  Asa  collected  his  troops,  and,  trusting  in  the 
hand  of  God  more  than  in  the  force  of  his  arms,  drove  the 
invaders  back  with  great  confusion  and  total  overthrow  of 
their  vast  army.  But  being  afterwards  attacked  by  Baasa, 
king  of  Israel,  he  did  not  show  the  like  fortitude.  Unmind- 
ful of  the  power,  which  had  rescued  him  from  the  arms  of 
the  Ethiopians  and  Lybians,  he  made  an  alliance  with  the 
king  of  Syria.  Almighty  God  was  displeased  with  his  con- 
duct, and  sent  the  prophet  Hanani  to  tell  him,  that,  since  he 
had  placed  his  confidence  in  the  king  of  Syria,  and  not  in  the 
Lord  his  God,  wars  from  that  day  should  arise  against  himr 
The  truth  was  disagreeable  to  a  man,  who  had  acted  contrary 
to  it.  Asa,  notwithstanding  his  piety,  ordered  the  prophet 
to  be  imprisoned,  and  many  of  his  subjects,  who  had  displeas- 
ed him,  to  be  put  to  death.  The  Scripture,  moreover,  blames 
him,  when  he  was  sick,  for  relying  more  upon  the  skill  of  his 
physicians  than  upon  the  help  of  God's  hand.  Thus,  after 
having  merited,  for  many  years,  the  character  of  a  just  and 
pious  prince,  he  finished  his  reign  by  a  mixture  of  actions, 
that  were  either  injurious  to  God,  or  cruel  to  his  subjects. 
After  a  reign  of  one-and-forty  years,  he  was  succeeded  by 
his  son  Josaphat,  a  prince  not  less  distinguished  for  his  reli- 
gious, than  for  his  kingly  virtues.     He  pursued  the  path  that 


AGE  v.]  HOLY  BIBLE.  213 

David  had  traced  out  to  him.  His  great  zeal  for  religion 
endeared  him  to  almighty  God,  and  was  the  source  of  bound- 
less blessings,  that  flowed  in  both  upon  himself  and  his  peo- 
ple. Not  satisfied  with  the  bare  orders  that  his  father  had 
given  for  no  more  sacrifices  to  be  made  to  Baal,  he  struck  at 
the  very  root  of  the  evil,  and  demolished  the  groves  and 
places  of  superstitious  worship,  that  had  been  made  upon  the 
tops  of  mountains.  And,  as  ignorance  is  commonly  the  cause 
of  abuse  in  religious  matters,  he  dispersed  through  the  towns 
of  his  dominions  virtuous  priests  and  Levites,  who  should 
explain  the  law  to  his  subjects,  and  teach  the  observance  of 
it  With  this  attention  to  the  duties  of  religion,  Josaphat 
joined  an  unwearied  application  to  promote  the  welfare  of 
his  people,  and  to  provide  for  the  security  of  his  kingdom 
against  the  attacks  of  foreign  powers.  In  the  art  of  govern- 
ing, he  surpassed  all  his  predecessors,  and,  by  that  means, 
made  himself  not  only  respected,  but  feared,  by  the  neigh- 
bouring princes.  Constant  success  attended  his  arms,  when- 
ever he  was  compelled  to  turn  them  against  the  enemies  of 
his  country.  In  the  person  of  this  prince,  God  seems  to 
show,  that  he  takes  a  pleasure  in  heaping  hgnours  and  glory 
upon  them  who  are  faithful  in  their  duty  of  honour  and  re- 
spect to  him.  For' God  honours  those  who  honour  him,  and  • 
covers  them  with  contempt  who  contemn  him. 

A.  M.  3107.]    Death  of  Achab.  3  Kings  21.  22.    [A.  C.  893. 

The  sins  of  Achab  and  Jezabel  were  now  rising  to  their 
full  height :  the  murder  of  the  innocent  Naboth  completed 
their  just  measure.  This  inoftensive  man,  of  the  town  of 
Jezrahel,  was  possessed  of  a  vineyard,  which  he  had  inherit- 
ed from  his  ancestors,  but  which,  unfortunately  for  him,  lay 
adjoining  to  the  king's  palace.  Achab  was  desirous  of  con- 
verting it  into  a  garden,  luxd  offered  either  to  purchase  or  ex- 
change it  for  something  better.  But  Naboth  was  particularly 
fond  of  a  spot,  which  he  had  inherited  from  his  forefathers, 
;ind  would,  by  no  means,  consent  to  part  with  it.  Naboth's 
refusal  gave  the  king  great  uneasiness :  insomuch,  that,  in  a 
fit  of  fretful  indignation,  he  threw  himself  upon  his  bed,  and 
refused  to  eat.  Jezabel,  observing  tlic  violent  agitation  of 
his  mind,  desired  to  know  the  cause ;  and,  upon  his  telling 
her  what  it  was,  scornfully  replied,  Well  dost  thou  reign, 
and  great  is  thy  sway  in  the  kingdom  of  Israel,  if  thy  power 
extends  not  to  Naboth's  vineyard ;  1  will  procure  it  for  thee. 


J 


214  HISTORY  OF  THE  [age  v. 

She,  therefore,  wrote  a  letter  in  the  name  of  Achab,  sealed 
it  with  his  signet,  and  sent  it  to  the  ancients  and  chief  men 
of  Jezrahel,  with  orders,  that  they  should  suborn  two  false 
witnesses,  to  prove  that  Naboth  had  spoken  blasphemy  against 
God,  and  treason  against  the  king.  The  order  was  no  sooner 
received  than  executed.  Naboth  was  called  upon  to  clear 
himself  of  a  crime,  which  he  had  never  thought  of :  it  was  in 
vain  to  plead ;  the  witnesses  were  prepared  to  swear,  as  they 
had  been  directed.  Naboth  was  declared  guilty,  condemned, 
and  stoned  the  same  day.  Jezabel,  in  triumph,  ran  to  ac- 
quaint the  king,  that  he  might  go  and  take  peaceable  posses- 
sion of  Naboth's  vineyard  ;  for  that  Naboth  was  dead.  Achab 
immediately  hastened  to  the  spot :  Elias,  by  the  command 
of  God,  met,  and  accosted  him  in  these  words :  Thou  hast 
slain  Naboth ;  thou  hast  possessed  thyself  of  his  vineyard ;  but 
in  the  very  place  where  the  dogs  have  licked  the  blood  of 
Naboth,  they  shall  lick  thy  blood  also ;  thy  race,  like  that  of 
Jeroboam  and  Baasa,  shall  be  rooted  out,  and  Jezabel  shall 
be  devoured  by  dogs  in  the  field  of  Jezrahel.  Achab  engag- 
ed soon  after  in  a  war  against  the  Syrians,  and  thereby 
hastened  his  destruction.  Josaphat,  who  had  married  his  son 
to  Athalia,  one  of  Achab's  daughters,  accompanied  him  to 
battle.  This  religious  prince,  being  unwilling  to  engage  in 
an  enterprise  of  that  importance  without  consulting  God, 
Achab  ordered  four  hundred  of  his  prophets  to  attend,  who 
unanimously  agreed  in  the  answer,  that  they  knew  would 
flatter  their  master.  But  this  did  not  satisfy  the  king  of 
Juda ;  he  desired  to  know,  if  no  prophet  of  the  Lord  was  to 
be  found.  Achab  answered,  there  was  one  ;  but  one  whom 
he  could  not  hear,  because  he  never  promised  him  any  thing 
that  was  good.  Josaphat  begged  he  might  see  him,  and  hear 
what  he  had  to  say.  The  prophet  was  then  sent  for :  it  was  the 
good  Micheas,  who,  being  uninstructed  in  the  art  of  evil  flat- 
tery, contradicted  every  thing  that  the  false  prophets  had 
said,  and  foretold  that  the  unsuccessful  war  should  end  in 
Achab's  death.  Achab  ordered  him  to  be  carried  ofl*  imme- 
diately to  prison,  to  be  there  fed  with  the  bread  of  afiliction 
and  water  of  distress,  till  his  return  in  peace.  If  thou  return 
in  peace,  replied  the  prophet,  the  Lord  hath  not  spoken  by 
me.  The  king  was  struck  at  the  prophet's  words,  and,  in 
consequence,  put  off"  the  ensigns  of  royalty,  not  to  expose  him- 
self in  the  field  more  than  necessary  :  for  he  knew  the  king  of 
Syria's  resentment  was  levelled  principally  against  him  ;  and, 
in  effect,  orders  were  given  to  the  Syrian  troops,  to  direct 


AGE  V.J  HOLY  BIBLE.  215 

their  chief  attacks  against  the  king  of  Israel's  person.  The 
two  armies  advanced  to  give  each  other  battle.  The  princely 
equipage,  which  distinguished  Josaphat,  alone,  above  the  rest, 
drew  the  whole  weight  of  the  battle  that  way,  and  he  actu- 
ally had  fallen  by  the  sword  of  the  Syrians,  if  he  had  not 
declared  aloud  who  he  was.  To  such  extremity  of  danger 
was  a  well  meaning  prince  exposed,  in  consequence  of  the 
alliance,  which  he  had  made  with  a  wicked  one.  By  a  ran- 
dom shot  from  a  Syrian  bow,  Achab  was  mortally  wounded 
in  his  chariot ;  a  stream  of  blood  gushed  from  the  wound  ;  he 
ordered  his  charioteer  to  drive  him  out  of  the  field  of  battle, 
and  he  died  at  night.  His  chariot  was  drawn  to  the  pool  of 
Samaria,  where  it  was  washed,  and  the  dogs  licked  up  his 
blood,  as  the  Lord  had  spoken.  So  inevitable  is  the  stroke 
that  God  has  once  decreed  against  the  crimes  of  men  !  The 
most  potent  monarchs,  when  their  time  is  come,  are  as  little 
able  to  resist  as  the  least  of  their  subjects :  in  the  hour  of 
their  prosperity  they  may  thunder  at  others,  says  saint  Aus- 
tin, but  the  God  of  heaven,  when  he  pleases,  hurls  down  the 
vengeance,  which  is  due  to  their  impiety ;  and  then  it  is,  that 
they,  who,  according  to  the  words  of  holy  Scripture,  appeared 
like  gods  upon  the  earth,  are  no  more  than  dust  and  ashes 
before  the  Lord. 


A.  M.  3108.]  Elias  taken  up  to  Heaven.         [A.  C.  892. 

4  Kings  2. 

Achab,  being  slain  in  the  manner  we  have  related,  was 
succeeded  in  the  throne  by  his  son  Ochozias.  This  prince, 
who  inherited  both  his  parents'  vices,  and  trod  in  their  foot- 
steps, lost  his  life,  in  the  second  year  of  his  reign,  by  an  acci- 
dental iall  from  a  window.  Being  in  great  danger  from  the 
bruise  he  received,  he  sent  to  consult  Beelzebub,  the  god  of 
Accaron,  whether  he  were  to  live  or  die.  It  was  an  insult 
the  most  abominable  to  the  God  of  Israel,  that  a  king  of  the 
Jewish  nation  should  have  recourse  in  his  distress  to  the 
prince  of  darkness.  Elias,  on  the  part  of  God,  met  the  king's 
messengers,  and  told  them  that  Ochozias  should  not  rise  from 
the  bed  on  which  he  lay,  and  that,  since  he  had  sent  to 
consult  Beelzebub,  as  if  there  were  no  God  in  Israel,  he 
should  most  certainly  die.  The  messengers  returned,  and 
gave  an  account  to  the  king  of  the  man  they  |iad  seen,  and 
of  the  things  he  had  said.  By  the  description  of  his  dre*? 
and  person,  Ochozias  knew  it  to  be  Elias,  and  instantly  or- 


216  HISTORY  OF  THE  [age  v. 

dered  a  captain,  with  a  company  of  fifty  men,  to  go  and  appre- 
hend him.  The  captain  v/ent  up  to  him,  as  he  was  sitting 
upon  the  top  of  a  hill,  and  imperiously  commanded  him  to 
come  down  to  the  king.  Elias  answered.  If  I  be  a  man  of 
God,  let  fire  come  down  from  heaven,  and  consume  thee  with 
thy  men  :  and  it  did  so.  The  king  sent  another  company, 
composed  of  an  equal  number  of  men,  to  the  holy  prophet. 
The  captain  delivered  his  orders  with  the  same  disrespect  as 
the  former,  and  perished  by  the  same  fate.  The  captain  of  a 
third  company,  being  sent  upon  the  same  errand,  proceeded 
more  cautiously  :  he  presumed  not  to  approach  so  near  to  the 
man  of  God,  but  stood  at  an  awful  distance,  and,  in  the  most 
respectful  terms,  begged  that  he  would  condescend  to  return 
with  him  to  the  king.  The  holy  prophet  complied  with  the 
oilicer's  request,  and,  being  admitted  into  the  king's  presence, 
repeated  to  him  the  fatlal  sentence  of  death,  which  happened 
soon  after.  This  is  the  last  public  action  that  is  related  of 
Elias.  The  time  appointed  for  his  translation  from  earth  to 
heaven  was  at  hand  ;  his  disciple,  Eliseus,  had  a  knowledge 
of  it  J  and  was  determined  not  to  let  him  go  out  of  his  sight. 
Elias  tried  three  diiferent  times  to  retire  from  him,  as  if  he 
wanted  to  be  alone,  and  Eliseus  each  time  declared  that  he 
would  not  leave  him.  They  came  to  the  banks  of  the  Jordan ; 
Elias  smote  the  waters  with  his  cloak,  and  the  divided  stream 
opened  them  a  dry  passage  to  the  other  side.  Being  gone 
over,  Elias  bade  his  disciple  ask  some  favour  of  him  before 
they  parted.  Ehseus  asked  him  for  his  two-fold  spirit  of  pro- 
phecy and  miracles.  That  is  a  thing  not  easily  to  be  grant- 
ed, replied  Elias ;  nevertheless,  if  you  see  me,  as  I  ascend 
towards  the  heavens,  you  shall  obtain  it.  They  went  on 
walking  and  discoursing  together,  when,  behold  !  a  fiery  cha- 
riot and  fiery  horses  on  a  sudden  parted  them  asunder ;  Elias 
slipped  into  the  chariot,  and  was  carried  up  in  a  whirlwind 
towards  heaven,  and  Eliseus  saw  him.  As  he  mounted,  he 
let  fall  his  mantle,  as  his  last  and  only  legacy  to  his  dear  dis- 
ciple, who  stood  looking  and  calling  after  him.  Eliseus  took 
up  the  mantle  of  Elias  with  respect,  and  received  it,  says 
saint  Chrysostom,  as  a  precious  arm^our,  that  was  to  cover 
him,  as  it  had  covered  his  master,  against  the  attacks  of  his 
powerful  adversaries.  Vested  with  a  coarse  and  homely 
cloak,  he  bore  the  badge  of  that  Christian  poverty  of  spirit, 
which  is  a  sur^e  fence  to  those  who  possess  it  against  the  al- 
luring temptations  of  a  wicked  world.  This  humble  poverty 
of  spirit  is  the  source,  from  whence  the  true  disciples  of  Je- 


AGE  v.]  HOLY  BIBLE.  217 

sus  Christ  draw  the  greatest  spiritual  blessings ;  with  this 
they  live  content,  and  envy  not  the  rich  their  pomps  and 
shining  vanities. 

A.  M.  3108.]         First  Miracles  of  Eliseus.  [A.  C.  892. 

4  Kings  2. 

Eliseus  began,  immediately  after  the  miraculous  transla- 
tion of  Elias,  to  give  convincing  proofs  that  he  was  fully  pos- 
sessed of  the  gift  he  had  asked  for.  The  first  exertion  of  his 
power  was  upon  the  waters  of  the  Jordan.  He  had  seen  his 
master  divide  the  stream,  as  they  came  along,  and,  in  his 
return,  expected  to  do  the  same.  He  struck  the  waters  with 
the  mantle  of  Elias,  which  he  had  in  his  hand,  but  the  waters 
did  not  divide.  His  faith  was  not  dejected  ;  he  struck  the 
river  a  second  time,  and,  with  an  animated  confidence,  ex- 
claimed, Where  is  now  the  God  of  Elias !  The  waters,  as 
though  they  had  been  sensible  of  the  prophet's  power,  instant- 
ly divided  hither  and  thither,  and  the  prophet  passed  over  on 
dry  ground  between  them.  Some  of  the  inhabitants  of  Je- 
richo, who  stood  over  against  him,  saw  the  wonder  he  had 
wrought,  and,  being  thereby  convinced  (hat  the  spirit  of 
Elias  was  given  to  Eliseus,  they  advanced  to  meet  him,  and 
received  him  with  a  religious  respect.  He  remained  some 
days  in  the  city,  during  which  time  the  citizens  represented 
to  him,  that,  notwithstanding  their  delightful  situation,  the 
waters  of  Jericho  were  very  bad,  and  their  soil  barren,  and 
therefore  begged  that  he  would  make  use  of  his  miraculous 
power  in  their  favour.  The  prophet  listened  to  this  request: 
he  bade  them  bring  him  a  new  vessel  with  some  salt,  which 
being  brought,  he  went  out  and  cast  the  salt  into  the  spring, 
which  supplied  the  town  with  water,  assuring  them  that  God 
would  henceforward  heal  l)oth  the  unwholcsomencss  of  the 
waters  and  the  barrenness  of  the  soil.  The  etTect  followed 
the  prophet's  promise.  The  efficacy  of  his  word,  says  saint 
Ambrose,  acted  not  only  upon  the  superficial  stream,  that 
flowed  along  the  ground ;  it  also  penetrated  into  the  hidden 
channels,  healed  the  very  source,  and  comiuunicatod  the 
blessing  of  life  to  future  generations.  F\)r,  by  rendt^ing  the 
wattM  s  wholesome,  Eliseus  preserved  the  lives  of  thousands, 
who  became  the  fathers  of  a  posterity,  which  would  other- 
wise have  never  sprung  to  light.  This,  according  to  the  same 
holy  father,  was  a  figure  of  that  wonderful  change,  which 
Jesus  Christ  has  since  cfFcctcd  in  the  morals  and  belief  of 
ID  K  i: 


218  HISTORY  OF  THE  [age  v. 

men  throughout  the  world.  Into  the  midst  of  nations  tainted 
with  the  corruption  of  sin,  he  has  sent  his  apostles,  whom  he 
calls  the  salt  of  the  earth,  to  heal  them  of  their  past  sterihty, 
and  to  make  them  fertile  in  good  works.  This  miracle  of 
Eliseus,  which  was  so  salutary  to  the  town  of  Jericho,  was 
followed  by  another,  which  shows  him  to  have  been  animat- 
ed with  the  very  spirit  of  Elias.  In  his  way  to  Bethel,  one 
of  the  seats  of  Jeroboam's  calf-worship,  he  met  with  some 
boys  of  the  town,  who,  perceiving  him  to  be  bald,  began  to 
insult  and  impudently  miscall  him.  Eliseus  looked  back,  and 
denounced  the  wrath  of  God  upon  them.  He  had  scarce 
spoken  the  words,  when,  behold !  two  bears  came  out  of  the 
neighbouring  forest,  and  destroyed  two-and-forty  of  the  wick- 
ed boys. 

We  may,  with  reason,  say,  on  this  occasion,  what  saint  Aus- 
tin said  on  another,  that  the  wrath  of  Eliseus  was  a  prophetic 
wrath,  which,  even  then,  marked  out  the  misfortune  of 
those  untoward  children  of  the  Church,  who  wickedly  laugh 
and  mock  at  the  cross  of  Christ.  There  are  many  such,  says 
the  holy  doctor ;  and,  though  we  see  not  the  bears  tearing 
their  bodies  into  pieces,  yet  we  know,  that  more  deplorable 
is  the  secret  havoc  made  in  their  souls  by  merciless  devils, 
to  whom  they  make  themselves  a  prey,  on  account  of  the 
mockery  and  insults,  that  they  offer  to  Jesus  Christ,  by  their 
loose  maxims  and  immoral  lives. 


A.  M.  3109.]         Other  Miracles  of  Eliseus,         [A.  C.  891 . 
4  Kings  4. 

OcHoziAs,  the  king  of  Israel,  was  succeeded  by  Joram,  his 
second  brother,  a  wicked  prince,  though  in  a  less  degree  than 
his  parents,  Achab  and  Jezabel.  For,  although  he  took  down 
the  statues  of  Baal,  which  his  father  had  set  up,  yet  he  still 
retained  Jeroboam's  worship  of  the  golden  calves.  Having 
declared  war  against  the  Moabites  for  refusing  him  the  annual 
tribute,  which  they  had  paid  to  his  predecessors,  he  entreat- 
ed the  king  of  Juda  to  aid  him  with  his  troops.  Josaphat,  on 
account  of  the  friendship  that  subsisted  between  them,  head- 
ed an  army  to  his  assistance,  and  the  king  of  Edom  joined 
them  in  the  expedition.  They  directed  their  route  round  the 
Dead  Sea,  through  the  dry  and  barren  desert  of  Idumea ;  no 
enemy  appeared ;  they  marched  on  for  seven  days,  without 
any  opposition,  when  the  army  began  to  suffer  for  want  of 
water.     It  was  a  distressing  situation ;   the   king  of  Israel 


AGE  v.]  HOLY  BIBLE.  219 

dreaded  the  worst  of  consequences,  and  fancied  nothing  could 
prevent  their  falling  into  the  hands  of  Moab.  Josaphat  in- 
quired if  no  prophet  of  the  Lord  was  there  to  pray  for  them, 
and  was  told  of  Eliseus,  who  poured  water  upon  the  hands 
of  Elias.  The  word  of  the  Lord  is  with  him,  said  Josaphat : 
the  three  kings  went  immediately  to  him,  and  Joram  was  the 
first  to  request  his  mediation  in  their  favour.  The  request 
of  a  prince,  whose  superstition  led  him  on  every  other  occa- 
sion to  consult  the  prophets  of  Jeroboam,  was  not  likely  to 
obtain  any  extraordinary  blessing  from  the  God  of  Abraham. 
Go  to  the  prophets  of  thy  father  and  mother,  said  Eliseus  to 
him  :  what  have  I  to  do  with  thee  ?  Were  it  not  for  the  re- 
spect I  have  for  Josaphat,  the  king  of  Juda,  I  should  not  have 
regarded  thee,  nor  hearkened  to  thy  request :  but  bring  me 
hither  a  musician.  A  musician  came,  and,  as  he  began  to 
play,  the  prophet  grew  inspired.  Make  the  channel  full  of 
ditches,  said  he,  for  it  shall  be  filled  with  water,  that  you 
may  drink  :  the  Lord  will,  moreover,  deliver  Moab  into  your 
hands.  Next  morning  a  copious  stream,  without  ^vind  or 
rain,  poured  itself  along  the  desert,  and  the  country  flowed 
with  water.  The  Moabites,  being  informed  that  three  kings 
were  upon  their  march  through  the  desert  to  invade  them, 
had  hastily  drawn  their  troops  together,  and  stood  upon  the 
borders  of  their  country  ready  to  receive  them.  The  rising 
sun  spread  its  blushing  rays  upon  the  surface  of  the  new 
stream,  which  the  Moabites  perceiving,  and  fancying  to  be 
blood,  concluded  that  the  kings  had  disagreed  amongst  them- 
selves, and  turned  their  swords  against  one  another.  Full 
of  that  notion,  they  confusedly  hurried  on  to  collect  the  spoils 
of  a  victory,  as  they  thought,  already  gained  to  their  hand. 
They  advanced  to  the  very  camp  of  Israel.  The  Israelites 
received  them  sword  in  hand,  unexpectedly  attacked,  and 
defeated  the  whole  army.  Elated  with  their  good  fortune, 
they  vigorously  pursued  their  victory,  stormed  the  enemies* 
cities,  and  laid  waste  the  country. 

Eliseus  did  not  confine  his  miraculous  power  to  those  cir- 
cumstances only,  where  kings  and  armies  were  to  be  saved 
from  ruin  ;  he  made  the  poor  the  objects  of  his  charity,  and 
interfered  for  the  relief  of  private  families.  A  poor  widow, 
being  oppressed  with  debt,  and  threatened  by  her  creditor 
witli  the  seizure  of  her  two  chil(lr(Mi,  applied  for  relief  to  the 
holy  prophet.  The  prophet  asked  her  what  she  had  left  ;  and 
she  answering,  nothing  but  a  little  oil,  he  l)ade  her  borrow  all 
the  empty  vessels  she  could  find  among  her  neighbours,  and 


220  HISTORY  OF  THE  [age  v. 

to  fill  them  with  her  oil,  which  should  never  cease  to  run, 
as  long  as  she  had  an  empty  vessel  to  receive  it.  The  effect 
answered  her  wishes ;  the  oil  was  multiplied  sufficiently  to 
satisfy  her  creditor,  and  still  enough  remained  for  her  own 
and  children's  use. 

This  miracle,  says  saint  Gregory,  marked  the  plentifulness 
of  divine  grace,  which  the  Holy  Ghost  has  since  diffused  upon 
the  Church  of  Christ.  It  is  our  duty,  says  saint  Bernard,  to 
pray  daily  for  a  share  of  this  holy  oil ;  but,  if  we  would  choose 
to  receive  any  considerable  portion  of  it,  we  should  be  care- 
ful to  keep  our  hearts  void  of  all  sensual  and  terrene  affec- 
tions ;  for  the  unction  of  the  divine  Spirit  replenishes  those 
vessels  only,  which  it  finds  empty.  Vain  is  the  thought, 
and  idle  is  the  attempt,  to  unite  God  and  the  world,  the  spirit 
and  the  flesh  together ;  they  both  war  against  one  another. 
No  one  can,  at  the  same  time,  run  after  the  pleasures  of  the 
earth,  and  taste  of  the  sweets  of  heaven. 

A.  M.  3110.]     Naaman  healed  of  his  Leprosy,     [A.  C.  890 
4  Kings  5. 

Eliseus,  in  the  different  excursions  that  he  made  through 
the  country,  often  passed  by  the  town  of  Sunam,  where  a 
virtuous  woman  had,  by  her  husband's  consent,  furnished  a 
little  room  for  his  use,  and  gave  him  a  friendly  welcome  as 
often  as  he  came.  In  return  for  these  charitable  services, 
the  prophet  bade  his  servant  ask  her,  if  he  could  procure  her 
any  favour  from  the  king  :  she  answered,  none.  What  then 
can  I  do  for  her  ?  replied  the  man  of  God.  Do  not  ask,  said 
Giezi,  for  she  hath  no  son.  She  shall  have  a  son,  answered 
Eliseus,  and  shall  conceive  this  very  day.  The  event  veri- 
fied the  prediction.  The  mother  was  happy  in  her  son,  till 
his  untimely  death  made  her  more  disconsolate,  than  if  she 
had  never  known  what  it  was  to  be  a  mother.  She  laid  the 
breathless  boy  upon  Eliseus's  bed,  and  hastened  to  Mount 
Carmel,  his  usual  place  of  residence,  to  relate  her  misfortune, 
and  open  the  anguish  of  her  mind  to  the  holy  man.  Eliseus 
sympathized  with  her  in  her  sorrows,  comforted  her  with 
hopes,  and  directed  his  man  Giezi  to  go  with  his  staff,  and 
raise  the  child  to  life.  Giezi  had  not  the  faith  of  his  master, 
nor  the  virtues  requisite  for  so  great  a  work.  He  laid  the 
prophet's  staff,  as  he  had  been  directed,  upon  the  child's  face  ; 
but  the  child  did  not  rise.  The  prophet,  therefore,  went  in 
person  to  the  woman's  house  ;   he  stretched  himself,  in  imi- 


AGE  v.]  HOLY  BIBLE.  221 

tation  of  Elias,  at  full  length  upon  the  body  of  the  child  ;  he 
prayed ;  he  called  life  into  him  that  was  dead,  and  restored 
him  to  his  mother.  The  power  of  working  great  miracles^ 
accompanied  Eliseus  wherever  he  went,  and  acquired  him  a 
great  name,  not  only  amongst  the  Jews,  but  likewise  amongst 
loreign  nations.  Naaman,  a  great  favourite  of  the  king  of 
Syria,  and  the  general  of  his  armies,  was  infected  with  an 
inveterate  leprosy ;  various  prescriptions  for  his  cure  had 
been  tried,  to  no  purpose.  Fortunately  for  him,  he  had  in 
his  family  a  Jewish  girl,  who  often  sigiiified  to  his  wife,  her 
mistress,  that  she  was  sure  the  general  would  recover  his 
health,  if  he  would  only  go  to  tke  wonderful  prophet  in  the 
land  of  Israel.  Naaman  followed  the  advice,  and  obtained 
letters  from  his  royal  master  to  Joram,  the  king  of  Israel. 
Joram  received  the  letters,  and,  finding  in  them  that  the 
king  of  Syria  requested  the  cure  of  his  servant  Naaman,  he 
began  to  rend  his  garments,  and  to  ask,  whom  the  Syrian 
took  him  for  :  whether  for  a  god,  who  had  the  power  of  heal- 
ing leprosies  ?  Eliseus  had  intelligence  of  the  matter,  and 
privately  desired  Joram  to  send  the  general  to  him,  that  he 
might  know  there  was  a  prophet  in  Israel.  Naaman,  there- 
fore, with  a  train  'of  attendants,  came  to  the  prophet's  gate. 
The  prophet,  without  so  much  as  going  out  to  see  or  salute 
him,  sent  his  servant  to  tell  him,  that,  to  be  healed,  he  must 
go  and  wash  himself  seven  times  in  the  River  Jordan. 
Naaman,  who  had  expected  to  see  the  prophet  come  and  in- 
voke the  name  of  the  Lord  his  God,  and  heal  him  by  touch- 
ing the  affected  part,  was  offended  at  the  message,  and,  in  a 
rage,  turned  his  chariot  to  return  into  Syria;  upon  which 
his  attendants  began  to  remonstrate,  that,  since  the  prophet 
had  promised  him  his  cure  upon  so  easy  a  condition  as  was 
that  of  washing  himself  in  the  Jordan,  he  ought  certainly  to 
comply.  The  general  could  not  disapprove  of  so  reasonable 
a  remonstrance  :  he  went  to  the  Jordan,  washed  himself  se- 
ven times  in  the  stream,  and  his  flesh  became  as  clean  as  that 
of  a  little  child.  Cleansed  from  his  leprosy,  he  returned  with 
nil  his  train  to  Eliseus,  and  made  him  an  offer  of  the  rich 
presents  which  he  had  brought,  but  which  the  prophet  would 
not  receive.  Giezi  was  a  stranger  to  sucli  generous  princi- 
ples. The  self-interested  servant  followed  Naaman,  as  he 
went  away,  and,  by  a  lie,  unknown,  as  he  imagined,  to  his 
master,  obtained  from  him  the  value  of  two  talents  of  silver. 
Eliseus,  who  had  the  gilt  of  knowing  absent  things,  as  though 
they  had  passed  before  his  eyes,  called  his  servant  to  a  se- 
19  • 


222  HISTORY  OF  THE  [aj^e  v. 

vere  account  for  what  he  had  done,  and  told  hnn,  that,  since 
he  had  shared  of  Naaman's  money,  he  should  also  share  of 
his  disorder.  Giezi  was  that  instant  covered  with  a  leprosy. 
Naaman's  cure,  says  saint  Ambrose,  is  an  emblem  of  the 
grace,  by  which  the  new-born  Christian  is  purified  from  the 
internal  leprosy  of  sin  in  the  waters  of  baptism.  Naaman 
had  the  happiness  not  only  to  recover  his  corporal  health, 
but,  what  is  infinitely  more  valuable,  to  partake  also  of  the 
knowledge  of  salvation,  and  become  a  zealous  adorer  of  the 
true  God.  Eliseus  would  accept  of  none  of  the  precious  gifts 
he  offered  him,  and  thereby  sets  an  example  of  that  amiable 
disinterestedness,  which  ought  to  animate  every  Christian  in 
the  offers  of  charity  towards  his  neighbour  ;  he  gave  gratis, 
what  he  had  gratis  received.  The  just  severity  he  showed 
in  punishing  the  covetousness  of  his  servant,  is  a  warning  for 
all  masters  and  persons  in  authority  to  be  upon  their  guard, 
lest,  by  suffering  or  conniving  at  the  sins  committed  by  their 
servants  and  dependants,  they  make  themselves  also  parta- 
kers of  their  guilt. 

A.  M.  3116.]      Siege  of  Samaria,  4  Kings  6.     [A.  C.  884. 

Eliseus  had  requested  and  obtained  the  twofold  gift  of 
prophecy  and  miracles ;  he  shone  both  in  the  one  and  the 
other.  In  a  war  between  the  king  of  Israel  and  Syria,  the 
Syrians  seem  to  have  relied  more  upon  art  than  open  force 
Frequent  ambushes  were  laid,  in  which  the  king  of  Israel 
must  have  been  surprised,  if  Eliseus,  by  the  supernatural 
knowledge  he  had  of  things,  had  not  given  him  timely  notice. 
The  king  of  Syria,  perceiving  that  his  schemes  were  con- 
stantly discovered  to  his  enemy,  undoubtedly  concluded,  that 
he  had  some  traitor  near  him.  But,  being  assured  that  Eli- 
seus was  the  man,  who  defeated  all  his  stratagems,  he  de- 
tached a  body  of  his  troops  to  take  him.  Eliseus  was  then 
at  Dothan ;  the  Syrians  invested  it  by  night,  which  the  pro- 
phet's servant  perceiving  when  he  rose  in  the  morning,  he  gave 
himself  and  master  up  for  lost.  The  holy  prophet  bade  him 
not  fear ;  he  assured  him,  that  there  was  a  more  numerous 
and  more  powerful  host  at  hand  ready  to  protect  them,  and, 
by  his  prayers,  obtained  of  God  to  let  his  servant  see  the  ce- 
lestial army,  that  stood  arrayed  for  their  defence  upon  the 
mountain.  The  same  prayer,  which  opened  the  servant's 
eyes,  shut  those  of  the  Syrians.  Almighty  God,  at  his  re- 
quest, struck  them  with  blindness  ;  Eliseus  went  out  to  meet 


AGE  v.]  HOLY  BIBLE.  223 

them,  as  they  advanced,  and  told  them  that  they  had  mista- 
ken their  way,  and  were  come  to  the  wrong  city ;  that,  if 
they  would  follow  him,  he  would  conduct  them  to  the  place, 
and  to  the  man  they  wanted.  They  agreed  to  follow  him, 
for  they  saw  not  where  they  were  ;  and  he  led  them  straight 
to  Samaria.  When  he  had  them  in  the  middle  of  the  town, 
he  prayed  that  their  eyes  might  be  then  opened,  and  discover 
to  them  the  situation  they  were  in.  Joram  was  inclined  to 
put  them  to  the  sword ;  but,  the  prophet  representing  to  him, 
that  he  had  no  right  to  use  such  violence  against  men,  who 
had  not  been  taken  according  to  the  rules  of  war,  he  consent- 
ed to  let  them  have  a  refreshment  of  meat  and  drink,  and  be 
sent  back  to  their  master.  This  act  of  generosity  did  not 
disarm  the  malice  of  the  Syrian  king.  Being  implacable  in 
his  animosity  against  the  Israelites,  he  drew  his  troops  toge- 
ther, and  laid  siege  to  Samaria.  By  the  length  and  closeness 
of  the  siege,  the  Samaritans  were  reduced  to  such  extremi- 
ties, that  they  eat  of  the  most  disgustful  things,  not  to  perish 
by  famine  :  an  ass's  head  and  a  certain  measure  of  pigeon's 
dung,  were  sold  at  an  exorbitant  price  ;  the  common  provisions 
of  life  could  not  be  had  for  money.  Then  it  was  that  hap- 
pened the  melancholy  story  of  a  woman,  who,  having  killed 
and  feasted  upon  her  own  child,  came  to  throw  herself  at  the 
king's  feet,  demanding  justice  against  her  neighbour.  The 
king  desired  to  know  the  subject  of  her  complaint.  A  neigh- 
bouring woman  and  myself,  said  she,  being  forced  by  neces- 
sity, agreed  to  kill  and  eat  our  own  children.  We  began  with 
mine ;  we  boiled  my  son,  and  eat  him  ;  she  promised  to  pro- 
duce hers  the  next  day,  but  now  refuses  to  perform  her  pro- 
mise, and  has  concealed  him.  Joram  rent  his  garments  through 
grief  at  the  sad  relation :  racked  with  despair,  at  the  sight 
of  the  evils,  for  which  there  appeared  no  help,  he  put  on  a 
rough  hair-cloth  next  his  skin :  he  mortified  his  flesh,  but 
turned  not  his  heart  from  sin  :  void  of  the  huinole  sentiments 
of  a  contrite  heart,  he  directed  liis  spleen  against  the  holj 
prophet,  Eliseus,  whom  he  made  answerable  for  the  distresses 
of  Samaria,  and  therefore  commanded  one  of  his  officers  to  go 
and  strike  off  his  head. 

Such  arc  the  dismal  eflfocts  of  a  fretful  and  impatient  pride 
in  a  man  who  lets  himself  be  once  cast  down  by  immoderate 
aflliction.  Joram  was  distressed  by  his  misfortunes,  but  not 
humbled  ;  diflulent  of  the  divine  goodness,  he  abandoned  him- 
self to  despair,  and  sent  an  assassin  to  kill  the  prophet,  who, 
by  his  sanctity,  prorogued  the  fall  of  Samaiia.     Christians, 


224  HISTORY  OF  THE  [age  v. 

who  balance  the  evils  of  the  present  life  inthe  scale  of  divine 
faith,  make  a  very  different  use  of  the  afflictions  they  meet 
with  ;  because,  whatever  pain  they  suffer,  they  reflect,  that 
their  sufferings  are  still  less  than  their  sins  deserve.  Trained 
to  trials  in  the  school  of  Christ,  they  humble  themselves  under 
the  powerful  hand  of  God,  whom  they  are  taught  to  consider, 
not  as  a  judge,  delighting  in  the  punishment  of  his  enemies,  but 
as  a  tender  father,  wishing  to  reclaim  his  children  from  sin  ; 
and  therefore  patiently  submit  to  the  chastising  rod,  because 
they  know  he  chastises  whom  he  loves,  and  only  strikes, 
because  he  loves. 


A.  M.  3116.]  Prediction  of  Eliseus.  4  Kings  7.  [A.  C.  884. 

Eliseus,  by  the  spirit  of  God,  knew  the  orders  that  Joram 
had  given  to  take  away  his  life.  He  was  sitting  with  the 
ancients  in  his  own  house ;  he  ordered  the  door  to  be  shut 
against  the  king's  messenger,  that  might  come  ;  for  he  also 
knew,  that  the  king  himself  would  quickly  follow.  In  effect 
the  king  came ;  and,  as  he  made  his  complaint  of  the  extreme 
distress  to  which  Samaria  was  then  reduced,  the  prophet 
consoled  him  with  the  promise  of  a  speedy  relief :  At  this  time 
to-morrow,  said  he,  a  bushel  of  meal,  within  the  gate  of  Sa- 
maria, shall  be  had  for  a  stater,  that  is,  for  less  than  half  a 
crown.  Upon  which,  one  of  the  chief  courtiers  said,  that 
could  not  possibly  be,  though  the  Lord  should  make  flood- 
gates in  heaven  :  nevertheless,  thou  shalt  see  it  with  thine  own 
eyes,  replied  the  prophet,  and  yet  shall  not  taste  thereof. 
The  following  night  an  alarm  was  given  in  the  Syrian  camp, 
that  an  enemy  was  in  full  march  to  attack  them.  Their  fears 
made  them  fancy,  that  they  actually  heard  the  clash  of  arms, 
and  the  sound  of  chariots  rushing  to  war ;  in  the  hurry  of 
their  fright,  they  concluded  it  to  be  an  army  of  auxiharies, 
that  the  king  of  Israel  had  taken  into  his  service,  and  ran 
pell-mell  out  of  their  tents,  being  only  solicitous  to  escape 
with  their  lives  through  the  dark.  The  Israelites  remained 
pent  up  within  their  walls,  ignorant  of  this  confusion 
amongst  their  enemies.  But  four  leprous  men,  who  resided 
near  the  gate,  seeing  no  prospect  of  an  end  being  put  to  the 
siege,  thought  they  had  better  trust  themselves  to  the  ene- 
my's mercy,  than  remain  to  perish  there  by  famine.  They 
went  over  to  the  Syrian  camp,  and,  to  their  great  surprise, 
found  it  abandoned.  Their  first  concern  was  to  satisfy  the 
rage  of  hunger ;  for  they  saw  themselves  in  the  midst  of 


AGE  V.J  HOLY  BIBLE.  225 

plenty,  and  not  an  enemy  near  to  molest  them.  When  they 
had  satisfied  their  craving  appetite,  they  ranged  from  tent  to 
tent,  and  began  to  make  a  collection  of  the  gold  and  silver  spoils, 
that  tempted  them  on  every  side.  They  then  spoke  to  one 
another  upon  this  unaccountable  departure  of  the  enemy,  and 
concluded  that  it  would  be  looked  upon  as  an  unpardonable 
crime  in  them  not  to  inform  the  distressed  citizens  of  these 
good  tidings  before  morning :  they  therefore  ran  back  to  the 
town  gate,  and  informed  the  guard  of  the  discovery  they  had 
made.  Joram  suspected  some  stratagem,  and  ordered  his 
men  to  keep  close  within  the  walls  till  he  had  learned  what 
was  become  of  the  enemy.  He  had  five  horses  still  left ;  he 
ordered  two  of  them  to  be  mounted,  and  sent  to  reconnoitre. 
By  the  quantities  of  plate  and  precious  raiment,  that  lined  the 
high-ways,  the  flying  Syrians  were  traced  as  far  as  the  River 
Jordan ;  which  being  told  in  Samaria,  at  the  return  of  the  two 
spies,  the  citizens  poured  out  in  crowds  to  the  camp,  from 
whence  they  carried  off  such  heaps  of  riches  and  provisions, 
that,  at  the  very  hour  foretold  by  Eliseus  the  day  before,  a  bush- 
el of  meal  was  sold  for  a  stater  in  the  gate  of  Samaria :  and,  to 
verify  the  second  part  of  the  prediction,  the  incredulous  cour- 
tier, who  had  laughed  at  the  prophet's  promise,  being  station- 
ed at  the  town  gate,  by  order  of  the  king,  was  trodden  to  death 
by  the  throng :  he  lived  long  enough  to  see,  but  not  to  taste> 
of  the  promised  plenty. 

It  is  impossible,  says  saint  Ambrose,  not  to  adore  God  in 
the  wonders  he  performs.  The  whole  extent  of  futurity  is 
always  present  to  his  view,  and  to  his  faithful  servants  he  dis- 
covers as  much  of  it  as  is  conducive  to  his  adorable  ends. 
He  miraculously  interposed  his  divine  power  in  favour  of  a 
city,  which  he  set  free  at  the  very  time  that  its  destruction 
was  thought  to  be  inevitable.  He  cast  a  sudden  panic  into 
the  insulting  Syrians;  he  scattered  their  numerous  army,  like 
dust  before  the  wind,  and  four  discarded  lepers  were  the 
messengers  of  Samaria's  delivery.  Amidst  the  joyful  trans- 
ports of  a  people  so  unexpectedly  snatched  from  ruin,  only 
one  man  was  hurt :  a  great  one  of  the  world  was  trampled 
under  foot  by  the  vulgar  crowd ;  a  dishonourable  death  was 
t\w.  punishmout  of  his  disrespect  to  God's  holy  prophet. 
For  (iod  beholds  the  disrespect  which  is  shown  to  the  minis- 
ters of  his  holy  word  as  shown  to  himself;  for  he  links  their 
honour  and  his  own  together :  whoever  despises  them  de- 
spises him. 

Ff 


226  HISTORY  OF  THE  [age  v. 

A.  M.  3120.]         Jezabel  devoured  by  Dogs.         [A.  C.  880. 
4  Kings  9. 

During  these  transactions  in  the  kingdom  of  Israel,  Josa- 
phat  had  been  succeeded  in  the  crown  of  Juda  by  his  son 
Joram.  This  unhappy  prince  inherited  no  share  of  his  fa- 
ther's virtues  ;  for  in  wickedness  he  resembled  the  kings  of 
Israel,  because,  says  the  sacred  text,  he  had  for  his  wife 
a  daughter  of  Achab.  He  murdered  his  brothers,  and  intro- 
duced the  worship  of  Baal  amongst  his  subjects.  The  punish- 
ment of  these  crimes  was  the  loss  of  Edom,  which  revolted, 
and  became  independent  of  the  crown  of  Juda.  He  was  like- 
wise struck  with  a  long  and  painful  illness,  which  put  an  end 
to  his  short  and  miserable  reign.  His  son  Ochozias  succeed- 
ed him  both  in  crown  and  vices.  This  young  king  maintain- 
ed the  close  friendship  and  alliance,  that  his  father  always  had 
observed  with  the  king  of  Israel,  whom  he  aided  and  accom- 
panied in  the  war  he  had  upon  his  hands  against  the  Syrians. 
The  time  that  the  Lord  had  fixed  for  the  utter  extirpation  of 
Achab's  race,  as  Elias  had  foretold,  was  at  hand.  The  fasting 
and  the  haircloth,  in  which  that  wicked  prince  had  humbled 
himself,  when  the  prophet  forewarned  him  of  his  doom,  had 
moved  almighty  God,  as  the  text  expresses,  to  put  off  the  full 
completion  of  his  punishment  to  the  days  of  his  son  Joram. 
Those  days  were  now  come,  and  the  prophet's  sentence 
against  Jezabel  was  carried  into  execution.  Joram  had  re- 
ceived a  dangerous  wound  in  battle,  and  was  carried  to  the 
town  of  Jezrahel  to  be  cured  :  his  friend  and  nephew,  Ocho- 
zias, the  king  of  Juda,  went  to  see  him.  In  the  mean  while, 
Jehu,  who  was  an  officer  in  the  army,  and  had  already  been 
anointed  king  of  Israel,  being  as  impatient  of  delay  as  he  was 
ambitious  of  a  crown,  and  being,  moreover,  encouraged  by  the 
officers  of  the  array,  resolved  upon  a  stroke,  that  should  put 
him  in  immediate  possession  of  the  throne  he  had  in  view. 
He  marched  off  with  a  troop  of  soldiers  towards  the  town  of 
Jezrahel.  The  sentinel,  at  his  approach,  gave  notice,  that  an 
army  was  in  sight.  Joram  sent  out  two  different  messengers, 
one  after  the  other,  to  know  what  the  matter  was.  But,  as 
neither  of  them  returned  to  give  him  any  account,  he  ordered 
his  chariot  to  be  prepared,  being  determined  to  go  and  meet 
the  troop  in  person :  Ochozias,  the  king  of  Juda,  attended 
him  in  another  chariot.  Jehu  was  now  advanced  as  far  as  the 
field,  that  once  belonged  to  the  unhappy  Naboth.  There  the 
two  kings,  Joram  and  Ochozias,  met  him.     Joram  asked,  if 


AGE  v.]  HOLY  BIBLE.  227 

his  intentions  were  peace,  and  finding,  by  Jehu's  answer,  that 
no  peace  was  to  be  expected,  he  turned  about  and  fled  off, 
crying  out  to  Ochozias,  that  they  were  betrayed.  Jehu  that 
instant  bent  his  bow,  and  shot  him  between  the  shoulders : 
the  arrow  went  through  his  heart,  and  he  fell  dead  in  his 
chariot.  The  bloody  corpse  was,  by  Jehu's  orders,  immedi- 
ately cast  out  into  the  field,  and  there  left  to  the  dogs,  according 
to  the  word  of  the  Lord  spoken  by  Elias.  Ochozias  drove  a 
different  way,  but  was  soon  overtaken,  and  mortally  wound- 
ed. He  fled  to  Mageddo,  and  there  died.  His  servants  laid 
him  upon  his  chariot,  and  carried  him  to  Jerusalem,  where 
he  was  interred  in  the  sepulchre  of  his  forefathers,  in  the  city 
of  David.  Jehu  marched  on  to  Jezrahel,  and  Jezabel  began 
to  tremble  for  herself.  She  had  no  resource,  but  in  the  arti- 
fices of  her  sex.  She,  therefore,  decked  her  head,  and  paint- 
ed her  face  with  all  the  art  she  was  mistress  of ;  she  stood 
looking  out  of  a  window  upon  the  street,  and  called  aloud  to 
Jehu,  as  he  rode  along.  Jehu  looked  up,  and  asked  who 
she  was  ;  bade  the  eunuchs,  that  were  by,  throw  her  head- 
long down.  The  wall  was  sprinkled  with  her  blood,  as  she 
fell,  and  her  body  was  trampled  on  by  the  horses'  hoofs.  No 
one  durst  presume  to  take  up  the  corpse,  till  Jehu,  in  consi- 
deration of  her  being  a  king's  daughter,  gave  orders  for  her 
burial.  When  they  came  to  take  up  her  body,  they  found 
nothing  of  its  remains  besides  the  skull  and  extremities  of 
her  hands  and  feet ;  for  the  dogs  had  devoured  the  rest,  and 
the  prediction  of  Elias  was  literally  fulfilled. 

Such  was  the  end  of  that  unhappy  woman,  who,  by  her 
violence,  had  served  as  an  instrument  in  the  hand  of  God, 
for  the  chastisement  of  a  sinful  people.  She  was  not  igno- 
rant of  the  truth,  says  saint  Ambrose,  and  yet  strove  to  op- 
press it :  being  bent  upon  the  support  of  those  fidse  prophets^ 
who  flattered  her,  she  never  ceased  to  persecute  the  true 
prophets  of  the  Lord.  Her  presumption,  says  this  holy  fa- 
ther, induced  her  to  decide  and  regulate  every  thing  that 
concerned  religion  and  the  divine  service  :  her  strong  pas- 
sion was  to  blot  out  every  remaining  mark  of  the  true  reli- 
gion ;  and,  by  a  just  judgment  of  God,  scarce  any  remains  of 
her  mangled  body  could  be  discovered  alter  her  death. 


228  HISTORY  OF  THE  [age  v. 

A.  M.  3120.]     A  dead  Man  raised  to  Life,      [A.  C.  880. 
4  Kings  14. 

Jehu  was  not  less  violent  in  the  measures  he  took  to  se- 
cure the  crown  of  Israel  to  himself,  than  he  had  been  active 
in  acquiring  it ;  and,  while  from  a  principle  of  policy  he  used 
that  violence  for  the  sake  of  promoting  his  own  ends,  he  be- 
came the  executor  of  God's  decrees  against  the  house  of 
Achab.  He  extirpated  the  male  issue  of  that  wicked  race, 
according  to  the  prediction  of  Elias,  and  the  heads  of  no  few- 
er than  seventy  of  Achab's  sons  were  sent  to  him  in  baskets 
by  the  citizens  and  chief  men  of  Samaria.  Being  thus  settled 
without  any  visible  competitor  in  the  throne,  he  undertook 
to  exterminate  the  worship  of  Baal,  which  Jezabel  had  intro- 
duced and  strenuously  promoted.  An  enterprise  of  that  na- 
ture, he  thought,  might  be  attended  with  some  tumult  and 
confusion,  should  he  proceed  by  slow  degrees,  or  openly 
avow  his  intention.  He,  therefore,  artfully  disguised  his  de- 
sign, and  made  the  idolatrous  prophets  believe,  that  he  was 
more  zealously  devoted  to  Baal  than  Achab  himself  had 
been.  He  proclaimed  a  festival  in  honour  of  Baal,  and  sent 
through  his  kingdom,  to  require  their  attendance  in  the  tem- 
ple of  their  god.  Of  them  all,  not  one  failed  on  the  day  ap- 
pointed :  they  entered  the  temple  of  Baal,  which  they  filled, 
with  their  numbers,  from  one  end  to  the  other.  Jehu  com- 
manded his  soldiers,  who  were  already  prepared,  to  fall  upon 
them,  and  not  let  so  much  as  one  escape.  The  soldiers  exe- 
cuted his  orders,  demolished  the  temple,  broke  the  idol  into 
pieces,  and  converted  the  place  where  it  stood  into  a  house 
of  office.  This  zeal,  that  Jehu  showed  against  the  worship 
of  Baal,  was  acceptable  to  God,  who,  in  reward  thereof,  pro- 
mised that  his  sons  should  sit  upon  the  throne  of  Israel  to 
the  fourth  generation.  Happy  had  he  been,  if  he  had  gone 
one  step  further,  and  established  the  true  religion  upon  the 
ruins  of  idolatry  :  but,  unfortunately  for  himself  and  subjects, 
he  retained  the  idolatrous  worship  of  Jeroboam's  golden 
calves,  which,  after  a  reign  of  eight-and-twenty  years,  he 
transmitted  to  his  son  Joachaz.  Joachaz  was  perpetually 
harassed  by  the  calamities  of  war,  which  were  poured  upon 
his  kingdom  by  Hazael,  the  king  of  Syria.  Hazael,  as  we 
have  seen,  had  been  anointed  king  by  the  express  command 
of  God  himself,  and  was  now  employed  to  scourge  the  sins 
of  Israel.  By  the  advantages  he  gained,  and  by  the  devas- 
tations he  made  in  the  country,  he  left  Joachaz  no  more  than 


KGE  V.I  HOLY  BIBLE.  229 

fifty  horsemen,  ten  chariots,  and  ten  thousand  foot,  the  scanty 
remnants  of  his  numerous  armies.  Joachaz  was  not  reclaim- 
ed by  misfortunes  ;  after  a  wicked  and  inglorious  reign  of  se- 
venteen years,  he  died  in  his  sins,  and  had  for  successor  his 
son  Joas.  About  the  beginning  of  this  king's  reign  died  the 
great  Eliseus.  Joas,  wicked  as  he  was,  had  a  veneration  for 
the  holy  prophet,  and  made  him  a  visit  upon  his  death-bed. 
The  prophet  promised  the  king  victory  against  his  enemies, 
in  reward  of  his  charitv :  he  bade  him  ehoot  an  arrow  out  of 
the  window,  that  looked  against  Syria,  and  to  strike  the 
ground  with  his  javelin.  The  king  struck  the  ground  thrice  : 
Eliseus  was  displeased,  that  he  had  not  struck  it  oftener. 
Three  times  only  shalt  thou  strike  thine  enemies,  said  he ; 
if  thou  hadst  struck  the  ground  six  or  seven  times,  thou  then 
hadst  pursued  the  Syrians  to  destruction.  Eliseus  died,  and 
the  glory,  for  which  he  had  been  so  renowned,  on  account 
of  his  miracles  during  life,  accompanied  him  even  to  the  tomb. 
For,  in  the  same  year  of  his  death,  some  inhabitants  of  the 
country  were  carrying  a  dead  man  to  be  buried,  and,  being 
suddenly  terrified  at  the  appearance  of  a  roving  party  of  Mo- 
abites,  they  hastily  threw  him  into  the  grave  of  Eliseus.  The 
dead  body  no  sooner  touched  the  bones  of  the  holy  prophet, 
but  the  man  came  to  life,  and  stood  upon  his  feet. 

Great,  no  doubt,  says  saint  Ambrose,  is  the  miracle,  by 
which  a  dead  body  is  restored  to  life  :  it  is  what  we  justly 
admire  in  the  saints,  and  in  Jesus  Christ  himself:  but  the  re- 
surrection of  a  soul,  from  the  death  of  sin  to  a  life  of  grace, 
is  infinitely  more  worthy  of  our  attention.  When  the  body 
thus  revives,  it  is  soon  to  die  again  :  such  a  life  is  no  more 
than  the  beginning  of  another  death  :  but  the  life,  that  a  soul 
recovers  by  being  called  from  the  state  of  mortal  sin,  is  the 
beginning  of  a  life  that  never  ends :  its  happiness  is  to  be 
with  God  in  everlasting  glory.  To  be  recalled  from  the 
grave  like  Lazarus,  is  a  privilege,  which  no  one  is  to  ex|)oct; 
but  to  rise  by  repentance  from  the  slavery  of  sin  to  the  friend- 
ship of  almighty  God,  is  the  hope  of  every  sinner.  It  is  a 
work,  which  no  one  of  himself  can  do ;  it  is  the  efl'ect  of  the 
life-giving  grace  of  Jesus  Christ.  By  this  supernatural  grace, 
alone,  we  are  enabled  to  rise  after  our  fall ;  and  his  grace  is 
never  wanting  to  those,  who  are  serious  in  their  endeavours 
to  deserve  it. 

20 


230  HISTORY  OF  THE  [age  v 

A.  M.  3146.]      Zacharias  stoned  to  Death,        [A.  C.  854. 
2  Chron.  23.  24. 

Upon  the  death  of  Ochozias,  king  of  Juda,  who  was  slain 
by  Jehu,  as  has  been  related,  his  mother  AthaHa,  a  wicked 
and  ambitious  woman,  seated  herself  upon  the  throne,  in 
prejudice  of  her  grand-children,  whom  she  ordered  to  be  se- 
cretly put  to  death.  The  royal  children,  in  consequence  of 
this  cruel  order,  were  all  murdered,  excepting  Joas,  the 
youngest,  whom  Josabeth,  the  sister  of  Ochozias,  and  wife  to 
Joiada,  the  high-priest,  stole  out  of  the  nursery,  and  secreted 
in  the  temple.  Athalia  enjoyed  the  power  she  had  usurped 
during  the  space  of  six  years,  when  Joiada,  being  weary  of 
her  tyranny,  thought  it  time  to  acquaint  the  Jewish  nation, 
that  there  was  a  prince  of  the  blood-royal  still  alive,  to  whom 
the  crown  and  their  allegiance  were  due.  He  had  taken 
care  to  gain  the  officer  of  the  guards  beforehand  ;  he  had  en- 
gaged the  Levites  and  the  chiefs  of  the  famihes  of  Juda  in 
his  interest ;  he  had  taken  every  precaution  necessary  to 
support  his  undertaking ;  he  then  set  the  crown  upon  Joas's 
head,  and  proclaimed  him  king  by  sound  of  trumpet.  The 
people  testified  their  approbation  by  loud  shouts  of  joy ;  Athalia 
was  alarmed  at  the  sound ;  she  rent  her  garments ;  but,  hoping 
that  her  presence  might  awe  the  people  back  to  their  obedi- 
ence, she  ran  from  the  palace  to  the  temple,  where  she  had 
the  confusion  to  see  the  young  Joas  arrayed  with  the  ensigns 
of  royalty,  and  surrounded  by  the  princes.  She  cried  out. 
Treason !  treason  !  and  the  high-priest  commanded  the  cap- 
tains and  chiefs  of  the  army  to  lead  her  forth  beyond  the  pre- 
cincts of  the  temple,  where,  without  any  effort  made  for  her 
defence,  the  sword  put  an  end  to  her  life  and  usurpation. 
Every  thing  after  her  death  seemed  to  promise  peace  and 
prosperity  to  the  kingdom  of  Juda.  Joas,  in  his  youth,  re- 
tained a  grateful  respect  for  the  virtuous  Joiada,  to  whose 
fidelity  he  stood  indebted  for  his  crown  ;  he  willingly  listen- 
ed to  his  instructions,  and  governed  himself  by  his  advice. 
He  was  shocked  to  see  the  ruinous  condition,  to  which  the 
impiety  of  Athalia  had  reduced  the  house  of  God  :  it  had  not 
been  repaired  for  years  :  it  was  exhausted  of  its  treasures, 
which  had  been  either  squandered  away,  or  misapplied  to  the 
temple  of  Baal.  He  wished  to  see  it  restored  to  its  primitive 
lustre ;  but  his  treasury  was  not  in  a  condition  to  answer  the 
expense.  A  proclamation  was,  therefore,  made  in  Juda  and 
Jerusalem,  that  every  man  should  bring  to  the  Lord  the 


AGE  v.]  HOLY  BIBLE.  231 

money,  which  Moyses  had  appointed  to  be  paid  by  the  Is- 
raelites, when  they  were  in  the  desert;  and  a  chest  was 
placed  by  the  right  side  of  the  altar,  to  receive  the  money 
and  voluntary  contributions,  that  were  brought  by  the  people 
for  the  repairs  of  the  temple.  Workmen  were  immediately 
set  to  work,  stone  and  timber  provided,  to  make  every  neces- 
sary repair  of  the  house  of  the  Lord,  and  all  the  expenses  de- 
frayed with  the  money  that  was  taken  out  of  the  public  chest ; 
whatever  money  remained  besides,  was  employed  about  the 
sacred  vessels.  Piety  and  religion  flourished  as  long  as  Joia- 
da  lived.  He  died  in  the  hundred  and  thirtieth  year  of  his 
age,  and,  on  account  of  the  eminent  services  he  had  done  his 
country,  was  interred  amongst  the  kings  of  Juda.  Soon  after 
his  death,  a  very  different  face  of  things  was  seen  in  Juda. 
A  crowd  of  wicked  flatterers  immediately  beset  the  throne ; 
their  servile  adulation  pleased  a  weak  prince  :  they  wound 
themselves  into  his  favour,  and  undid  ail  that  the  wise  and 
virtuous  Joiada  had  done.  It  is  commonly  the  fate  of  kings 
to  adopt  the  sentiments  of  those  who  surround  them.  Joas 
became  the  very  reverse  of  what  he  was  before  :  Joas,  guided 
by  Joiada,  had  taken  great  pains  to  repair  the  temple  and 
re-establish  the  honour  of  almighty  God  :  Joas,  surrounded 
by  impious  flatterers,  set  up  idols  and  adored  them.  This 
roused  the  zeal  of  Zacharias,  who  had  succeeded  his  father 
Joiada  in  the  dignity  of  high-priest.  With  a  holy  liberty,  he 
represented  to  the  lung  and  his  courtiers  the  nature  of  their 
off*ence8,  and  how  odious  their  abominations  were  to  the  God 
of  their  religious  forefathers.  His  representation  had  no  other 
efl'ect  than  that  of  his  own  martyrdom :  for  Joas,  without  re- 
spect either  to  the  father  or  the  son,  of  whom  the  first  had 
restored  him  to  his  throne,  and  the  latter  was  now  exhorting 
him  to  an  indispensable  act  of  duty,  sentenced  Zacharias,  the 
son  of  Joiada,  to  be  stoned  to  death,  which  was  executed  in 
the  great  court  between  the  altar  and  the  temple.  The  holy 
priest  patiently  submitted  to  the  sentence,  and,  amidst  his 
sulfcrings,  only  begged,  that  the  Lord  would  see,  and  do  him 
justice.  His  prayer  was  hoard  ;  the  reign  of  an  ungratetul 
king  became  more  miserable  in  the  end  than  it  had  been 
happy  in  the  beginning.  Within  a  twelvemonth  alter  he  had 
set  up  his  idols  and  murdered  the  high-priest,  the  Syrians 
broke  in  upon  him,  and,  with  a  handful  of  men,  routed  an  in- 
finite multitude  of  Jews,  because  they  had  forsaken  the  Lord 
the  God  of  their  fathers,  says  the  sacred  text,  and  on  Joas 
they  executed  shanirful  judgments.     Full  of  pains  and  dis- 


232  HISTORY  OF  THE  [age  v 

eases,  Joas  dragged  out  a  wretched  life,  till,  in  punishment  of 
the  murder  of  Zacharias,  the  son  of  Joiada,  he  was  assassinat- 
ed in  his  bed  by  two  of  his  own  servants,  after  a  reign  of 
forty  years.  They  buried  him  in  the  city  of  David,  but  not 
in  the  sepulchre  of  the  kings,  his  predecessors. 

The  end  of  this  unhappy  prince  must  naturally  awaken  the 
attention  of  those,  whose  station  in  life  exposes  them  to  the 
flattery  of  false  friends.  The  language  of  a  man,  who  pours 
his  incense  where  he  has  an  interest  to  pursue,  or  favour  to 
hope  for,  cannot  be  too  carefully  guarded  against ;  it  is  always 
to  be  suspected.  A  flatterer  is  a  stranger  to  sincerity ;  he 
fawns  and  praises,  he  smiles  and  caresses,  with  no  other  view 
than  to  gain  his  own  selfish  ends  :  deceit  is  his  practice,  and 
interest  his  motive.  Flattery  is  the  sure  mark  of  a  base  dis- 
position ;  it  betrays  a  weakness  both  in  him  who  gives  and 
in  him  who  takes  it. 


A.  M.  3197.]       The  Prophet  Jonas.  Jonahs  1.      [A.  C.  803. 

Joas  was  succeeded  by  his  son  Amasias.  This  prince, 
like  his  father,  began  his  reign  in  prosperity,  but  ended  with 
disgrace.  Having  vanquished  the  Idumeans  in  battle,  he 
took  away  their  idols,  and  set  them  up  in  his  own  dominions. 
This  impious  conduct  drew 'upon  him  the  displeasure  of  al- 
mighty God.  He  was,  in  his  turn,  vanquished  by  Joas,  king 
of  Israel,  taken  and  led  a  prisoner  into  his  own  city  of  Jeru- 
salem. He  remained  in  confinement  till  the  death  of  Joas, 
when  he  recovered  his  liberty,  reigned  for  some  years,  and 
was,  at  last,  murdered  by  his  own  subjects.  Joas,  being  mas- 
ter of  the  city  of  Jerusalem,  demolished  a  great  part  of  the 
wall,  and  cairied  away  with  him  the  treasure  of  the  temple  to 
Samaria.  The  king,  having  checked  the  Syrians  by  the  seve- 
ral victories  that  Eliseus  had  promised  him,  and  recovered 
the  cities  which  his  father  had  lost,  left  his  son  Jeroboam  to 
carry  on  what  he  had  prosperously  begun.  Jeroboam,  the 
second  of  that  name,  was  a  wicked,  but  a  valiant  prince  ;  by 
his  abilities  and  success  in  war,  he  restored  the  kingdom  of 
Israel  to  its  ancient  territories,  and  confined  the  Syrians  to 
the  limits  of  their  own  empire. 

Under  this  king  lived  the  prophet  Jonas,  well  known  for 
his  mission  to  the  city  of  Ninive.  The  humble  prophet 
thought  himself  unequal  to  an  undertaking  of  that  importance, 
though  called  to  it  by  God  himself:  hoping  to  escape  the 
arduous  task  by  flight,  he  embarked  on  board  a  ship  that 


AGE  v.]  HOLY  BIBLE.  233 

was  bound  for  Tharsis.  But  vain  are  the  schemes  of  men, 
when  formed  in  contradiction  to  the  decrees  of  God.  A  vio- 
lent storm  arose  at  sea,  and  the  ship  was  in  the  utmost  dan- 
ger of  being  lost.  The  trembling  mariners  shuddered  with 
fear,  and  cried  aloud  on  their  God  to  save  them.  They  be- 
gan to  hghten  the  vessel,  by  throwing  part  of  the  cargo  over- 
board ;  they  bewailed  their  misfortune,  and  concluded,  that 
their  present  distress  must  be  owing  to  some  one  of  the  crew, 
who,  by  his  sins,  had  provoked  the  divine  anger.  Jonas, 
conscious  of  his  disobedience,  had  retired  apart  into  the  lower 
part  of  the  ship,  where  he  fell  asleep.  The  captain  called 
him  up,  and  bade  him  pray  for  their  escape.  The  mariners 
had  recourse  to  lots,  in  order  to  find  out  the  cause  why  the 
present  evil  had  befallen  them :  they  cast  the  lots,  and  the 
lot  fell  upon  Jonas  ;  Jonas  frankly  owned  himself  guilty,  told 
them  who  he  was,  and  why  he  had  tried  to  fly  from  the  face 
of  God.  He  declared  himself  ready  to  resign  his  life  for  the 
safety  of  the  rest ;  that,  to  calm  the  sea,  and  save  themselves 
from  shipwreck,  they  must  take  and  throw  him  in,  as  he  knew 
it  was  on  his  account  that  they  had  been  overtaken  by  the 
storm.  The  mariners  stood  astonished  at  his  candid  confes- 
sion, admired  his  generosity,  and  the  fortitude  of  his  mind. 
Unwilling  to  hasten  the  death  of  a  man  who  seemed  so  wor- 
thy of  life,  they  played  their  oars,  and  stretched  every  nerve 
to  weather  the  storm,  and  regain  the  shore  :  but,  seeing  their 
utmost  efforts  were  to  no  purpose,  and  their  danger  increasing 
every  moment,  they  made  pity  give  way  to  fear,  and  threw 
the  prophet  into  the  sea.  The  sea  that  instant  soothed  its 
waves,  and  the  tempest  ceased.  Kind  Providence,  ever 
mindful  of  his  servants,  would  not  suffer  Jonas  to  perish,  who, 
to  save  the  lives  of  others,  had  thus  generously  made  a  sacri- 
fice of  his  own.  A  huge  fish  was  at  iiand  to  receive  him 
as  he  fell.  Shut  up  in  the  whale's  belly,  Jonas  continued 
three  days  and  three  nights,  not  only  sale  from  harm,  but  also 
master  of  his  thoughts  a»ul  reason  ;  so  that  he  there  composed 
an  admirable  hymn  of  thanksgivnig  to  the  Lord,  his  great 
preserver  and  deliverer.  The  fish  spewed  him  out  upon  the 
shore  alive  and  unhurt.  From  the  jaws  of  death,  he  caine 
forth  in  a  most  wonderful  manner,  the  lively  figure  of  Jesus 
('hrist,  who,  in  the  same,  though  infinitely  more  glorious 
manner,  was  to  rise  from  the  tomb  aiul  l)owcls  of  the  earth, 
triumphant  over  the  powers  of  death  and  hell. 
20  •  G  a 


234  HISTORY  OF  THE  [age  v. 

A.  M.  3197.]        Penitence  of  the  Ninivites.       [A.  C.  802. 
Jonas  3. 

Almighty  God  repeated  his  first  orders  to  Jonas,  com- 
manding him  to  rise  and  go  to  Ninive.  Of  the  many  pro- 
phets who  had  been  employed  in  the  ministry  of  God's  word, 
Jonas  was  the  first  who  preached  to  the  Gentiles,  and  in  that 
became  the  representative  of  Jesus  Christ,  from  whom  the 
grace  of  salvation  flows  both  upon  Jew  and  Gentile.  The 
prophet,  being  taught  by  affliction  to  submit  himself  to  the 
divine  will,  made  no  further  objection  against  the  command 
that  was  given  him,  but  immediately  set  forward  to  perform 
it.  Ninive  was  the  capital  of  the  Assyrian  empire,  a  city  so 
great  and  extensive,  that  it  was  a  three  days'  journey  to  go 
through  it.  Jonas  advanced  one  day's  journey  through  the 
streets,  declaring  to  the  citizens,  who  flocked  to  hear  him, 
that,  by  the  end  of  forty  days,  Ninive  should  be  no  more. 
A  threat  so  terrible,  and  so  urgent,  drew  the  attention  of  his 
hearers,  and  threw  a  deadly  consternation  through  the  v/hole 
city.  Conscious  of  crimes  the  most  enormous,  the  Ninivites 
knew  they  deserved  the  severest  judgment ;  they  gave  credit 
to  the  prophet's  words,  and  humbled  themselves  before  the 
Lord.  With  a  true  disposition  of  repentance,  they  proclaim- 
ed a  general  fast ;  from  the  highest  to  the  lowest,  the  httle 
and  the  great  clothed  themselves  with  sackcloth,  that,  as  all 
had  sinned,  all  likewise  might  repent,  and,  by  a  general  pe- 
nance, obtain  a  general  pardon.  The  king  was  no  less  alarm- 
ed than  his  people  ;  he  equally  believed  the  prophet ;  he  de- 
scended from  the  throne,  laid  his  royal  robes  aside,  put  on  a 
coarse  sack,  and  sat  himself  down  upon  ashes,  as  a  mark  of 
his  repentance.  He  likewise  published  an  order,  that  nei- 
ther man  nor  beast  should  eat  or  drink  the  least  thing  ;  that 
all  his  subjects  should  turn  from  their  evil  ways,  and,  with 
united  prayers  and  tears,  should  strive  to  draw  down  the  di- 
vine mercy.  Who  knows,  said  he,  but  God  may  take  com- 
passion of  and  pardon  us  ?  He  may,  perhaps,  reverse  his 
threats,  and  save  us.  The  king's  hopes  did  not  deceive  him. 
Almighty  God  only  waited  for  the  repentance  of  a  sinful  peo- 
ple, to  grant  them  pardon.  He  foresaw  their  penance,  he 
employed  his  threats  to  gain  it.  Moved  by  the  cries,  and 
softened  by  the  tears,  of  a  repenting  city,  he  did  not  execute 
the  sentence  which  he  had  inspired  his  prophet  to  pronounce ; 
out  of  regard  to  their  penitential  works,  he  reserved  the  Ni- 
nivites to  punish  the  crimes  of  the  unrepenting  Israelites. 


AGE  v.]  HOLY  BIBLE.  235 

This  example  of  the  citizens  of  Ninive  is  recorded  in  holy 
writ,  not  only  to  show  the  merit  of  fasting  and  penitential 
works,  but  also  to  encourage  sinners  to  a  true  repentance  : 
it  is  mentioned  by  our  blessed  Saviour  himself,  and  it  will 
cover  those  Christians  with  confusion,  who,  notwithstanding 
the  threats  pronounced  by  Jesus  Christ  in  his  Gospel  against 
sinners,  persist  in  their  evil  courses,  till  the  days  of  pardon 
and  repentance  are  no  more. 

A.  M.  3197.]      Jonas^s  Complaint.  Jonas  4.      [A.  C.  803. 

Jonas,  being  sensible  that  the  destruction  of  Ninive  was 
prevented  through  the  repentance  of  its  inhabitants,  began  to 
be  afraid  of  passing  for  a  false  prophet.  Instead  of  rejoicing, 
as  he  ought,  at  the  prospect  of  so  many  thousands  being  pre- 
served from  present  destruction,  and  preserved  by  his  own 
happy  concurrence,  he  let  himself  be  depressed  with  grief; 
he  prayed  to  die  rather  than  to  live,  because  the  event  did 
not  turn  out  as  he  had  expected.  He  went  out  of  the  city, 
and,  at  some  distance  from  it,  having  made  himself  a  bower 
to  screen  his  head  from  the  scorching  sun,  he  there  sat  him- 
self down  under  its  shade,  and  waited  to  see  what  would  be- 
fall the  city.  Almighty  God,  who  not  only  sees,  but  fre- 
quently stoops  to  the  weakness  of  men,  that  they  may  be- 
come more  sensible  of  his  goodness  towards  them,  caused  an 
ivy-tree  to  grow  up  during  the  night,  which,  spreading  its 
matted  branches  over  the  bower,  formed  a  close  shelter  against 
the  rays  of  the  sun.  The  prophet  was  overjoyed  to  see  it  in 
the  morning ;  but  his  joy  was  only  for  that  day  :  for  at  night 
the  same  divine  power,  that  had  raised  the  tree,  destroyed 
its  sheltering  foliage  :  a  little  worm,  prepared  by  the  hand 
of  God,  struck  the  ivy,  and  it  withered.  When  the  sun  was 
risen,  a  hot  and  burning  wind  heated  the  air,  the  sun  beat 
upon  the  head  of  Jonas,  and  he  was  scorched  with  the  exces- 
sive heat.  The  loss  of  his  ivy  made  him  also  more  impatient, 
and,  in  the  depth  of  his  alUiction,  he  again  wished  to  die. 
Then  it  was,  tliat  the  anu;iiish  of  his  soul  disposed  him  to 
comprehend  the  trutii,  wliich  the  Lord  was  pleased  to  make 
him  sensil)lo  of.  Thou  art  afllicted,  said  almighty  God  to 
him,  and  thinkcst  thou  hast  reason,  because  thy  ivy  is  dead ; 
yet  thou  didst  not  contribute  either  to  plant  or  to  make  it 
grow  :  it  went  away  as  (piickly  as  it  oame  ;  in  one  night  it 
grew  up,  and  perished  in  the  next.  Thou  grievcst  at  the 
deidtruction  of  a  thing,  which  thou  didst  but  begin  to  enjoy, 


236  HISTORY  OF  THE  [age  v 

and  shall  I  not  be  moved  at  the  destruction  of  a  city  so  great 
as  Ninive  ?  There  are  more  than  a  hundred  and  twenty 
thousand  persons,  who  know  not  their  right  hand  from  their 
left,  and  ought  I  to  be  insensible  of  their  misfortune  ?  or  ought 
I  not  to  have  mercy  and  to  spare  ? 

A.  M.  3263.]    Impiety  of  Achaz,  4  Kings  16.     [A.  C.  737. 

After  Amasias  was  slain,  as  we  have  said,  by  his  own 
subjects,  Ozias  his  son,  who  is  also  called  Azarius,  at  the  age 
of  sixteen,  mounted  the  throne  of  Juda.  He  was  a  prince  of 
great  abiUties,  which  he  employed  for  the  good  of  his  sub- 
jects, and  increase  of  religion,  till,  towards  the  end  of  his  life, 
he  forgot  his  station,  and  attempted  the  sacred  functions,  that 
were  peculiar  to  priests.  Being  elated  by  the  long  prospe- 
rity which  had  accompanied  his  reign  for  upwards  of  fifty 
years,  he  trespassed  upon  the  rights  of  Aaron's  priesthood, 
and  presumed  to  offer  incense  upon  the  altar  of  perfumes. 
Azarias,  the  high-priest,  with  eighty  attendants  of  the  sacer- 
dotal order,  repaired  immediately  to  the  temple,  and  repre- 
sented to  him  the  rashness  of  his  attempt.  The  king  was 
deaf  to  all  Azarias  said ;  he  stood  with  the  censer  in  his  hand, 
and  threatened,  aloud,  to  kill  any  man,  that  should  offer  to  in- 
terrupt him  in  the  ceremony  :  he  overawed  the  spectators 
with  fear,  when,  behold !  the  marks  of  a  spreading  leprosy 
began  to  appear  upon  his  forehead.  The  priests  immediately 
ran  up,  and  thrust  him  out  of  the  sanctuary  ;  he  himself  was 
glad  to  get  out  of  sight  as  speedily  as  he  could,  to  conceal  his 
shame,  which  was  the  punishment  of  his  pride.  Being  no 
longer  worthy  to  converse  with,  or  to  be  seen  by  men,  he 
shut  himself  up  in  a  private  apartment,  and  resigned  the  reins 
of  government  to  his  son  Joathan.  Joathan  was  an  excellent 
prince,  and  possessed  of  every  quality,  that  constitutes  a  great 
and  virtuous  king.  He  reigned  no  more  than  sixteen  years, 
when  he  was  succeeded  by  his  son  Achaz,  the  worst  of  men 
that  had  yet  disgraced  the  crown  of  Juda.  Vicious  by  na- 
ture, and  by  principle  addicted  to  the  superstitions  of  the 
kings  of  Israel,  he  cast  statues  to  Baal,  and  renewed  the  abo- 
minations of  idolatry  even  in  the  holy  city.  He  took  down 
the  great  laver,  and  removed  Salomon's  brazen  altar,  in  the 
place  of  which  he  erected  another,  made  after  the  fashion  of 
an  altar  he  had  seen  at  Damascus.  He  shut  up  the  temple  , 
ne  purified  his  son  by  fire,  according  to  the  rites  of  the  Gen- 
tiles ;  he  offered  sacrifices  and  burnt  incense  upon  the  hills 


AGE  V.J  HOLY  BIBLE.  237 

and  under  every  green  tree.  Urias,  the  high-priest,  tempo- 
rized with  the  king  in  every  act  of  impiety,  so  that  the  in- 
fection spread  through  the  whole  nation.  In  punishment  of 
this  universal  corruption,  the  kingdom  was  most  miserably 
torn  to  pieces,  and  plundered  of  its  riches,  by  the  king  of  Is- 
rael and  Syria.  No  less  than  a  hundred  and  twenty  thou- 
sand of  the  troops  of  Juda  were  slain  in  one  day  ;  and  two 
hundred  thousand  women  and  children,  with  an  immense 
booty,  were  carried  away  to  Samaria.  Far  from  becoming 
better  by  these  dreadful  strokes  of  divine  justice,  Achaz  still 
plunged  himself  and  his  people  into  fresh  calamities,  by  an  al- 
liance that  he  made  with  Theglathphalasar,  the  king  of  Ast 
Syria,  to  whom  he  made  his  kingdom  tributary.  He  stripped 
the  temple  and  his  own  palace  of  their  costly  furniture  and 
treasures,  to  purchase  the  friendship  of  this  new  ally,  from 
whom  he  received  no  help  :  for  the  Assyrian  monaich,  having 
only  his  own  interest  in  view,  plundered  every  thing  that 
came  in  his  way,  whether  it  belonged  to  Juda  or  to  Israel. 
He  made  himself  master  of  all  the  lands  of  Israel,  that  lay  on 
the  east  side  of  Jordan,  and  led  the  inhabitants  away  with 
him  into  Assyria.  This  was  the  beginning  of  that  fatal  cap- 
tivity, which  was  soon  to  put  an  end  to  the  whole  kingdom 
of  Israel.  But  this  did  not  alarm  the  wicked  Achaz ;  the 
more  he  was  chastised,  the  more  reprobate  he  grew :  he  at- 
tributed his  losses  not  to  the  divine  hand,  which  scourged 
him  for  his  cnmes,  but  to  a  superior  power  in  the  Syrian 
idols.  He,  therefore,  immolated  victims  to  the  gods  of  Da- 
mascus, set  up  their  statues  at  the  corner  of  every  street  in 
Jerusalem,  and  built  them  altars  in  the  citips  of  Juda,  where 
he  ordered  frankincense  to  be  burned  in  their  honour.  Pro- 
voked by  such  outrages,  God  would  no  longer  bear  with  his 
impiety :  by  an  untimely  death  he  snatched  him  out  of  life, 
in  the  thirty-sixth  year  of  his  age,  and  the  sixteenth  of  his 
reign. 

The  impiety  of  this  abandoned  prince  is  a  shocking  spec- 
tacle of  the  depravity  of  human  nature  ;  and  the  obstinacy, 
with  which  he  resisted  every  admonition,  that  was  sent  to 
make  him  sensible  of  his  crimes,  is  a  proof  that  obduracy  of 
iieart  is  the  greatest  punishment  which  happens  to  a  sinner 
on  this  side  the  grave  :  ftnal  impenitence  is  the  beginning  of 
that  painful  reprobation  which  shall  never  end. 


238  HISTORY  OF  THE  [age  v. 

A.M.  3282.]  Destruction  of  the  Kingdom  of  Israel  [A.C.718. 
4  Kings  17. 

Jeroboam  the  Second  swayed  the  sceptre  of  Israel  with 
great  temporal  felicity  for  one-and-forty  years,  when,  after 
an  interregnum  of  eleven  years,  it  descended  to  Zacharias, 
his  son.  Zacharias  was  the  fourth  generation  from  Jehu, 
and  the  last,  who  was  to  reign  of  that  family,  according  to  the 
prediction  made  by  the  Lord  to  that  usurper.  He  reigned 
but  six  months,  being  slain  by  Sellum,  who,  after  one  month's 
usurpation,  lost  both  the  kingdom  and  his  life,  by  the  violence 
of  Mahahem.  Mahahem  reigned  ten  years,  and  was  succeed- 
ed by  his  son  Phaceia,  against  whom  Phacee,  the  son  of  Ro- 
melia,  formed  a  successful  conspiracy,  and  seized  upon  the 
crown.  Phacee  was  the  king  who  made  so  destructive  a 
war  upon  Achaz,  the  impious  king  of  Juda.  After  a  reign 
of  twenty  years,  he  was  deposed  and  murdered  by  Osee,  one 
of  his  subjects,  and  the  last  of  the  kings  of  Israel.  The  pe- 
riod fixed  for  the  duration  of  that  distracted  kingdom  was 
now  run  out :  its  subjects  had,  for  ages,  been  a  lawless  and 
incorrigible  people ;  no  end  could  be  put  to  their  idolatrous 
crimes,  but  by  a  dissolution  of  their  empire.  Of  all  the  kings 
who  reigned  in  Israel  from  the  time  that  Jeroboam  first  di- 
vided the  Hebrew  people  into  two  kingdoms  to  its  final  dis- 
solution, there  is  not  one,  whom,  for  his  wickedness,  the  in- 
spired writer  does  not  absolutely  condemn.  They  walked 
in  the  footsteps  of  their  wicked  founder  Jeroboam ;  they  ador- 
ed his  calves  ;  they  consecrated  groves  and  places  upon  the 
hills  for  their  superstitious  sacrifices ;  they  proscribed  the 
ceremonies  of  the  Jewish  law,  and  adopted  those  of  heathen 
nations ;  they,  in  fine,  abandoned  the  God,  who  had  brought 
their  fathers  out  of  the  land  of  Egypt,  and  bent  their  knees 
to  idols  of  their  own  workmanship.  To  reclaim  them  from 
their  evil  ways,  and  to  bring  them  back  to  the  religion  of 
their  forefathers,  almighty  God  never  ceased  to  admonish 
them,  either  by  temporal  calamities,  or  by  the  preaching  of 
his  prophets.  The  magnificent  temple  of  Jerusalem  was  a 
standing  monument  of  the  worship  they  had  left.  But  nei- 
ther the  zeal  of  Elias,  nor  the  miracles  of  Eliseus,  nor  the 
temple  of  Salomon,  had  any  effect  upon  those  degenerate  Is- 
raelites ;  therefore  the  Almighty  determined  to  pour  out  the 
vengeance  with  which  he  had  long  threatened  them  ;  he 
determined  to  root  them  out  of  the  land  which  he  once  had 
given  them,  and  to  make  them  vagabonds  upon  the  face  of 


AGE  V.J  HOLY  BIBLE.  *  239 

the  earth.  Soon  after  Osee,  their  last  king,  had  seized  upon  the 
crown,  Salmanazar,  the  king  of  Assyria,  and  son  of  Theglath- 
phalasar,  invaded  the  kingdom  of  Israel,  and  conquered  it. 
Osee  was  permitted  to  retain  his  regal  dignity,  upon  condition 
of  paying  tribute  and  acknowledging  himself  a  vassal  to  the 
Assyrian  monarch.  This  was  an  indignity,  to  which  he  re- 
solved to  stoop  no  longer  than  necessity  obliged  him.  He 
secretly  applied  to  the  king  of  Egypt  for  help  against  the 
Assyrians ;  which  Salmanazar  was  no  sooner  apprized  of,  but 
he  came  back  with  a  more  powerful  army  than  before,  and 
laid  siege  to  Samaria.  The  city  held  out  against  his  attacks 
for  three  years ;  and,  upon  its  surrender,  the  whole  kingdom 
of  Israel  submitted  to  the  conqueror.  To  prevent  all  future 
revolts,  Salmanazar  collected  the  inhabitants  together,  put 
them  under  the  direction  of  proper  leaders,  and  transported 
them  into  the  territories  of  the  Medes  and  Assyrians.  The 
Israelites  from  thence  spread  themselves,  by  degrees,  into 
the  northern  part  of  Asia,  and  neither  they  nor  their  posteri- 
ty ever  returned  into  their  own  country,  which  was  given  to 
other  inhabitants  sent  from  the  provinces  of  Asia.  Thus  an 
end  was  put  to  the  kingdom  of  Israel,  by  a  total  ruin  of  the 
ten  tribes  that  composed  it,  two  hundred  and  fifty-four  years 
after  it  had  been  first  severed  from  that  of  Juda. 

A.  M.  3286.]     The  Virtues  of  Tobias.  Tob.  2.     [A.  C.  714. 

Amongst  the  many  thousands  of  Israelites,  who  were  led 
away  by  Salmanazar  into  Assyria,  there  was  one,  who,  for 
his  virtues,  is  distinguished  from  the  rest,  ^nd  whose  history 
is  recorded  in  holy  writ,  for  the  instruction  of  after  ages.  He 
was  of  t)iki  tribe  of  Nephthali,  by  name  Tobias.  From  his 
very  childhood  he  showed  a  wis<lom  superior  to  his  ace,  being ' 
prudent  in  his  words,  and  grave  in  his  deportment.  He  never 
suffered  himself  to  be  led  astray  by  the  crowds  of  those,  who 
ran  to  adore  the  golden  calvcb  of  Jeroboam,  but  went  regu- 
larly, as  the  law  prescribed,  to  adore  the  God  of  Israel  in  ihe 
temple  of  Jerusalem.  Being  blessed  with  a  son,  he  thought 
it  his  great  duty  to  be  careful  of  his  education,  and  to  instruct 
him  betimes  in  the  fear  of  God.  In  this  virtuous  man  tlie 
change  of  circumstances  and  country  made  no  alteration  of 
principles  and  conduct :  with  the  same  steadiness  he  walked 
in  the  same  path  of  virtue  :  he  made  it  his  study  and  his  prac- 
tice to  give  all  the  comfort  and  assistance  he  could  to  his 
fellow  captives.     To  console  the  alllictcd,  to  help  the  sick, 


240  HISTORY  OF  THE  [age  v. 

and  to  bury  the  dead,  were  the  daily  exercises  of  his  charity. 
Such  virtues  merited  him  a  reward  even  in  this  life.     He  had 
full  leave  from  the  king  to  go  where  he  should  think  fit ;  a 
leave,  it  seems,  not  granted  to  the  rest  of  his  countrymen. 
His  usual  residence  was  at  Ninive ;  but  he  freely  went  from 
one  part  of  the  country  to  another,  as  his  charity  and  neigh- 
bours' necessity  called  him.     Being  at  Rages,  a  town  belong- 
ing to  the  Modes,  he  found  a  poor  man  of  his  own  tribe,  call- 
ed Gabelus,  in  great  distress,  and  as,  by  the  king's  bounty, 
he  had  money  at  his  disposal,  he  lent  him  ten  talents  of  silver, 
taking  his  promissory  note  for  the  payment.     After  the  death 
of  Salmanazar,  Sennacherib  succeeded  to  the  crown.     This 
prince,  being  exasperated  at  the  destruction  of  his  army  in 
Juda,  of  which  we  shall  have  the  account  in  the  history  of 
king  Ezechias,  was  resolved  to  revenge  himself  upon  the  cap- 
tive   Israelites,  whom  he   persecuted  by  various  kinds  of 
cruelty,  putting  many  of  them  to  death,  and  leaving  their 
bodies  without  burial.     These  fresh  sufferings  of  his  brethren 
redoubled  the  good  Tobias's  activity  in  their  service.     Sen- 
nacherib, to  whom  the  virtues  of  humanity  seem  to  have  been 
even  hateful,  was  offended  at  his  charity,  and  gave  orders  for 
him  to  be  put  to  death,  and  his  goods  confiscated.     This  forc- 
ed the  holy  man  to  fly,  not  to  lose  his  life.     He  found  a  safe 
retreat  amongst  his  friends,  of  whom  he  had  many ;  and,  by 
the  tyrant's  death,  which  happened  soon  after,  he  recovered 
his  goods  and  former  liberty.     His  charity  was  no  longer  re- 
strained by  fear,  nor  did  the  dangers  and  the  hardships  he  had 
undergone  abate  his  zeal  for  the   service  of  his  neighbour. 
In  the  midst  of  an  entertainment,  which  he  had  made  for  his 
friends,  it  was  told  him,  that  an  Israelite  had  been  just  slain 
in  the  street :  he  immediately  rose  from  table,  fetched  away 
the  corpse,  and  concealed  it  in  his  house  till  night,  when  he 
buried  it.     His  friends  put  him  in  mind  of  the  danger  he  had 
but   lately  escaped,  and  said  that  his  zeal  was  indiscreet. 
Tobias,  who  had  a  greater  regard  for  God  than  for  men, 
would  not  let  himself  be  talked  out  of  his  duty,  nor  would  he 
suffer  a  dead  body,  that  came  in  his  way,  to  be  unburied. 
Being  one  day  more  than  usually  tired  with  his  pious  labours, 
he  chanced  to  lay  himself  down,  for  a  moment's  rest,  near  the 
wall  of  his  house  :  a  swallow  had  made  her  nest  above,  and 
the  hot  dung  happening  to  fall  upon  his  eyes,  as  he  lay  ex- 
posed, deprived  him  of  his  sight.     It  was  a  misfortune  the 
most  grievous  that  could  have  befallen  him  ;  it  severely  tried 
his  patience,  but  did  not  shake  his  constancy  in  virtue.     As 


AGE  v.]  HOLY  BIBLE.  241 

he  had  been  always  active  in  doing  good  to  others,  as  much 
as  he  could,  so  he  was  scrupulously  nice  not  to  concur  in  any 
thing  that  might  do  them  any  wrong.  His  wife  Anna,  by  the 
earnings  of  her  labour,  had  saved  enough  to  buy  a  kid,  and 
had  brought  it  home  unknown  to  Tobias.  He  heard  the  lit- 
tle animal  bleat,  and,  not  knowing  how  it  could  come  thither, 
asked  his  wife  if  it  was  not  stolen.  Anna  thought  herself  in- 
jured by  such  a  question,  and  began  to  revile  him  in  very 
sharp  and  unbecoming  language.  Tobias,  patient  as  Job, 
heard  in  silence :  he  made  no  reply,  but,  with  his  other  suf- 
ferings, offered  this  also  to  almighty  God,  in  atonement  for 
his  sins  and  the  sins  of  his  nation  :  for,  in  all  his  afflictions,  he 
humbled  himself  beneath  the  hand  of  God,  from  whom  he 
resignedly  received  them ;  he  was  thankful  for  past  favours, 
and,  being  no  longer  able  to  serve  his  neighbour,  he  gave 
himself  to  prayer,  and,  as  having  nothing  more  it  do  with 
life,  begged  almighty  God  to  receive  his  soul  in  peace. 

Christians  read  this  history  of  Tobias,  and  justly  may  ad- 
mire, when  they  find  such  virtues  practised  in  the  midst  of 
an  idolatrous  people,  and  practised  by  a  man,  who,  under  the 
discouragement  of  censure  and  reproach  from  his  nearest 
friends,  had  no  example  of  Jesus  Christ  to  excite,  and  no 
Gospel  to  enlighten  him.  When  they  view  the  demeanour 
of  this  holy  man  more  minutely,  and  compare  it  with  their 
own,  tliey  then  may  blush  at  the  wide  disparity  between 
themselves  and  him,  as  the  holy  fathers  remark :  the  piety 
and  patience  of  Tobias  is  a  subject  of  emulation  to  the  zealous 
Chrisiian,  to  the  slothful  a  subject  of  confusion. 

A.  M.  3300.]       Young  Tobias  and  his  Angel     [A.  C.  700. 
ToB.  5. 

Tobias,  thinking  that  his  prayers  for  a  speedy  release  from 
the  tods  of  life,  were  heard,  and  that  his  death  was  near, 
gave  to  his  son,  the  young  Tobias,  his  last  instructions :  they 
were  the  instructions  of  a  good  father  to  an  only  son,  the  re- 
sult of  reason,  and  the  dictates  of  true  piety  ;  such  as  every 
|)ar(;nt  ought  to  recommend  fre(|uently  to  his  children  dur- 
ing life,  and  enforce  at  death.  He  charged  him  to  be  ever 
dutiful  and  attentive  to  his  mother,  to  fear  God,  to  guard 
against  all  sin,  especially  pride  and  impurity,  to  give  alms  ac- 
cording to  his  abilities,  to  advise  with  some  prudent  friend  in 
every  business  of  importance,  and  io  be  always  diligent  in 
holy  prayer.  After  this,  he  informed  liim  of  the  money* 
21  Hm 


242  HJSTG^RY  OF  THE  [age  v 

which  was  due  to  him  from  Gabelus,  and  which  he  desired 
him  to  receive.  This  debt  he  had  never  mentioned  to  his 
son  before,  and  mentioned  it  only  now  from  a  principle  of 
justice,  that  his  son  might  not  lose  what  belonged  to  him. 
The  young  man  listened  with  dutiful  respect  to  his  aged  fa- 
ther, and  received  his  instructions  as  spoken  by  a  man  en- 
dowed with  the  wisdom  of  God.  He  promised  to  comply 
with  every  injunction  as  far  as  he  was  able;  the  only  diffi- 
culty that  occurred,  was,  how  to  recover  the  ten  talents 
from  Gabelus,  of  whom  he  knew  nothing  more  than  his  name. 
The  father  told  him  he  must  look  out  for  some  faithful  guide 
to  show  him  the  way  to  Rages,  and  carry  with  him  Gabelus's 
own  hand- writing  as  a  proof  of  the  debt.  The  obedient  son 
went  forth  to  look  out  for  such  a  person,  and,  meeting  with 
a  comely  young  man  in  the  appearance  and  equipage  of  a 
traveller  ready  for  a  journey,  civilly  saluted  him  ;  little  think- 
ing, that,  under  such  a  disguise,  was  concealed  the  angel, 
whom  God,  by  a  special  providence,  had  appointed  him  for 
his  guidance  and  protection.  He  asked  him  who  he  was,  and 
from  whence,  and  whether  he  knew  the  way  into  the  country 
of  the  Modes.  The  angel  replied,  that  he  was  one  of  Israel, 
and  well  acquainted  with  the  roads  of  that  country ;  that  he 
had  been  at  Rages,  and  knew  Gabelus.  The  young  Tobias 
was  overjoyed  at  his  good  fortune  in  meeting  with  a  stranger 
so  qualified  and  willing  to  attend  him  ;  he  introduced  him  to 
his  father,  who  was  equally  pleased  with  the  candour  and 
friendly  promises  of  the  comely  youth,  who  called  himself  by 
the  name  of  Azarias,  that  is  to  say,  the  help  of  God.  Azarias 
comforted  the  good  old  man,  who  sat  bemoaning  his  misfor- 
tune in  being  no  longer  able  to  see  the  light  of  heaven,  assur- 
ed him  of  a  speedy  cure  from  God,  and  promised  to  conduct 
his  son  to  Gabelus,  at  Rages,  and  to  bring  him  home  again. 
Raphael,  therefore,  the  archangel,  under  the  shape  and  name 
of  a  travelling  Israelite,  began  to  direct  the  steps  of  young 
Tobias  with  peculiar  care,  which  has  been  always  looked 
upon  as  a  specimen  of  that,  which  our  guardian  angels  have 
over  us,  and  is  a  perfect  model  of  that  tender  solicitude,  which 
every  pastor  ought  to  show  in  taking  care  of  his  respective 
flock.  Tobias  bade  his  father  and  his  mother  farewell,  and 
set  off  with  his  guide  towards  the  country  of  the  Modes, 
and  the  dog  followed  him.  They  travelled  on  together,  till 
they  came  to  the  River  Tigris  :  Tobias  sat  himself  down  upon 
the  bank  to  wash  his  feet,  when,  behold !  a  monstrous  fisli 
darted  from  the  stream,  as  at  its  prey,  to  devour  him.     Struck 


AGE  v.]  HOLY  BIBLE.  243 

with  affright,  he  called  upon  his  guide,  who  bade  him  take 
the  fish  by  the  gill,  and  draw  him  ashore.  He  did  so.  The 
angel,  moreover,  told  him  to  take  out  the  entrails  of  the  fish, 
and  lay  up  the  heart,  the  liver,  and  the  gall,  as  useful  in  me- 
dicine, and  proper  to  drive  away  all  kinds  of  evil  spirits.  They 
roasted  part  of  the  flesh,  the  rest  they  salted,  and  carried 
with  them,  as  much  as  might  serve  them  till  they  arrived  at 
Rages.  When  they  came  within  sight  of  the  town,  his  guar- 
dian informed  him,  that  they  must  lodge  with  one  Raguel,  a 
kinsman  of  his  tribe,  who  lived  in  the  country,  and  had  an 
only  daughter,  whom  he  should  demand  in  marriage.  Tobias 
was  startled  at  the  proposal,  for  he  knew  that  she  had  been 
already  given  to  seven  different  husbands,  one  after  another, 
who,  by  the  devil's  malice,  had  been  all  killed  the  very  first 
night  after  their  marriage.  He  dreaded  the  like  misfortune  ; 
and,  what  affected  him  still  more,  he  was  afraid  lest  such  an 
accident  befalling  him  might  also  cause  the  death  of  his  dear 
parents.  Azarias  reasoned  away  his  fears,  and  assured  him, 
that  the  devil's  power  extended  only  over  those,  who,  with- 
out any  respect  for  God,  were  guided  more  by  sensuality 
than  by  reason  in  their  choice  and  use  of  matrimony.  He 
then  taught  him  in  what  manner  he  was  to  sanctify  his  mar 
riage,  and  concluded  by  giving  him  such  instructions  as  de- 
serve the  serious  consideration  of  those,  who  engage  in  th^ 
marriage  state. 

A.  M.  3300.]      Old  Tobias  recovers  his  Sight.      [A.  C.  700.' 
TOB.  11. 

The  young  Tobias,  according  to  the  angel's  direction, 
went  to  Raguel's  house,  where,  though  an  entire  stranger, 
he  met  with  a  friendly  welcome.  Raguel  thought  he  disco- 
vered in  the  young  man  the  features  of  his  kinsman  Tobias, 
and  asked  them  if  they  were  acquainted  with  him.  The 
man  you  inquire  after,  replied  the  angel,  is  this  young  man's 
father.  Raguel  immediately  threw  his  arms  round  his  neck, 
and,  kissing  him,  with  tears,  said,  A  blessing  l>e  upon  thee,  my 
sou,  because  thou  art  the  son  of  a  good  and  virtuous  man. 
Anna,  his  wife,  and  Sarah,  their  daughter,  likewise  wept. 
When  the  first  salutations  were  over,  be  ordered  an  hospita- 
ble entertainment  to  be  prepared.  As  soon  as  tlie  dinnef 
was  ready,  he  desired  them  to  sit  down:  Tobias  took  that 
0[)i)t)rtunity  of  making  his  proposals  to  Raguel,  and  solemnly 
dcciax'cd  that  ho  would  neither  cat  nor  ikwk  in  his  hoi^ 


244  HISTORY  OF  THE  [age  v. 

unless  he  would  first  promise  to  grant  him  his  daughter  Sarah 
m  marriage.     Raguel  knew  not  what  answer  to  make  ;  for, 
though  he  approved  of  the  match,  yet  he  durst  not  give  his 
consent,  knowing  what  had  happened  to  her  former  husbands. 
Ashe  therefore  stood  in  suspense,  without  making  any  answer, 
the  angel  assured  him,  that  his  daughter  had,  by  a  special 
providence,  been  reserved  for  Tobias,  and,  therefore,  no  one 
hitherto   could   have   her.      Raguel  had  no  further  doubt ; 
he  took  the  right  hand  of  his  daughter,  and  gave  it  into  the 
right  hand  of  Tobias,  saying,  The  God  of  Abraham,  and  the 
God  of  Isaac,  and  the  God  of  Jacob,  be  with  you ;  and  may 
he  join  you  together,  and  fulfil  his  blessing  in  you.     The  ma- 
trimonial contract  was  then  taken  down  in  writing ;    they 
made  merry,  and  blessed  God.     When  they  retired  at  night 
into  the  chamber  prepared  for  them,  Tobias  carefully  observ- 
ed every  direction  which  Azarius  had  given  him ;  he  took 
out  of  his  bag  part  of  the  fish's  liver,  and  broiled  it  upon  the 
coals  ;  that,  by  its  smoke,  it  might  chase  away  the  evil  spirit  • 
he  exhorted  the  virgin  to  join  in  prayer  with  him ;  because, 
being  the  children  of  saints,  and  not  joined  together  like  hea- 
thens, who  know  not  God,  they  were  thus  to  pass  the  three 
first  nights  in  holy  prayer  and  continence.    Raguel,  in  the  inte- 
rim, expected  nothing  less  than  the  death  of  Tobias,  and  hail 
already  ordered  his  grave  to  be  prepared  :  but,  being  agreea- 
bly surprised  in  the  morning  to  find  him  safe  and  sound,  he 
filled  up  the  grave,  and  gave  free  scope  to  the  transports  of 
his  joy.     Tobias  had  his  thoughts  still  turned  upon  his  pa- 
rents ;  he  knew  how  uneasy  they  would  be  about  him  :  the 
delay  caused  by  his  marriage  was  unavoidable,  and,  after  that, 
his  business  with  Gabelus  must  be  done.      He  opened  his 
mind  to  Azarias,  and  Azarias  undertook  to  transact  that  affair 
for  him,  without  any  further  loss  of  time.     He  took  the  note 
from  him,  went  to  Rages,  received  the  money,  and  brought 
Gabelus  with  him  to  the  feast.     Gabelus  wept  for  joy  to  see 
the  son  of  his  friend  and  kind  benefactor ;  he  embraced  and 
kissed  him.     Tobias  now  began  to  be  very  solicitous  about 
his  parents ;   he  pressed  Raguel  for  his  consent  to  retun> 
home.     Raguel  was  charmed  with  his  filial  piety,  delivered 
to  him  his  daughter,  with  half  his  substance  in  hand  for  her 
present  portion,  and  promised  the  other  •  half  after  his  own 
and  wife's  decease.     He  and  Anna,  his  wife,  took  their  last 
farewell  with  the  kindest  expressions  of  love  and  tenderness ; 
they  kissed  their  daughter  with  tears  in  their  eyes  ;  they  re- 
commended to  her  to  love  her  husband,  to  honour  her  father 


M.E  v.]  HOLY  BIBLE.  245 

and  mother-in-law,  to  preserve  oi-der  in  her  family,  and 
to  be  particularly  watchful  o^er  her  own  conduct.  The 
good  parents  of  Tobias  were  all  this  while  in  great  anxiety 
about  their  son,  whose  absence  began  to  seem  very  long. 
His  mother  went  every  day  to  the  top  of  a  hill,  to  see  if  she 
could  descry  him  coming :  she  at  last  perceived  him,  and  ran 
with  ^resit  haste  to  impart  the  joyful  tidings  to  her  husband. 
The  dog  also,  that  had  been  the  faithful  attendant  upon  his 
master's  steps,  ran  before,  and,  by  fawning  and  wagging  his 
tail,  confirmed  the  welcome  news.  The  old  father,  who  was 
blind,  rose  up,  and,  giving  a  servant  his  hand,  ran  stumbling 
on  to  meet  his  son:  they  eagerly  embraced  each  other;  they 
poured  out  the  tears  of  gladness  into  one  another's  bosom, 
and,  when  they  had  adored  and  given  thanks  to  God,  they 
sat  down  together.  The  young  Tobias  produced  the  gall  of 
the  fish,  as  the  angel  had  told  him,  with  which  he  rubbed  his 
father's  eyes,  and  restored  him  to  his  sight.  He  then  gave 
them  a  faithful  account  of  all  that  had  happened  in  his  jour- 
ney :  his  spouse  arrived  a  few  days  after,  with  all  her  stock 
and  money,  and  nothing  more  was  wanting  to  complete  the 
happiness  of  Tobias's  family.  Their  first  concern  was,  to 
reward  their  faithful  guide,  to  whose  services,  under  God, 
they  attributed  their  good  fortune  :  they  offered  him  one  half 
of  their  acquired  substance.  The  angel  then  thought  it  time 
to  let  them  know  who  he  was  :  he  told  them  his  name  was 
Raphael,  one  of  the  seven  spirits  that  constantly  attended 
before  the  throne  of  God  ;  that  he  had  been  commissioned 
by  almighty  God  to  accompany  the  son  in  that  visible  man- 
ner ;  that  he  had  invisibly  offered  up  the  father's  prayers  to 
our  Lord ;  that  works  of  charity  and  devotion,  fasting  and 
alms-deeds,  joined  with  prayer,  were  very  acceptable  in  the 
eyes  of  God.  He  recommended  to  them  a  perseverance  in 
the  same  holy  practices,  gave  them  his  blessing,  and  vanish- 
r>d  out  of  sight.  Struck  with  religious  awe,  they  fell  pros- 
trate upon  the  ground,  where  they  remained  for  three  hours 
in  silent  j>rayer  :  when  they  rose  up,  Tobias,  the  father,  be- 
gan to  proclaim  the  praises  of  almighty  (»od,  for  all  his  works, 
and,  in  a  prophetic  style,  rehearsed  the  greater  wonders, 
which  he  was  afterwards  to  accomplish  in  his  Church. 

The  veneral>le  Tobias,  who  had  seen  such  scenes  of  hu- 
man misery,  both  in  and  aft(  r  the  destruction  of  his  country, 
lived  two-and-forty  years  after  h(^  recovered  his  sight,  and 
died  in  a  good  old  age,  |)ast  a  hundred.  He  left  behind  him 
a  faithful  imitator  of  his  piety,  the  young  Tobias,  who,  to  all 
21  • 


246  HISTORY  OF  THE  [age  v 

succeeding  ages,  is  set  forth  as  a  perfect  image  of  that  obedi 
ence  and  respect,  which  is  due  from  children  to  their  parents. 
He  is  a  bright  example  to  married  persons,  teaching  them 
by  what  virtues  they  are  to  sanctify  themselves  in  the  mar- 
riage state,  and  with  what  attention  they  ought  to  instruct 
and  educate  their  children,  that  the  virtues  of  the  fathers 
may,  with  their  names,  be  transmitted  by  descent  to  the 
latest  posterity.  ^ 

A.  M.  3289.]  Ezechias King  ofjuda.  4  Kings  18.  [A.  C.  71 1 . 

Whilst  the  miserable  Israelites  were  scattered  through 
the  Assyrian  empire,  and  groaning  in  captivity,  the  kingdom 
of  Juda,  which  had  been  reduced  to  the  brink  of  ruin  under 
the  wicked  Achaz,  began  to  recover  itself  under  the  pious 
Ezechias,  who  succeeded  his  father  six  years  before  the  de- 
struction of  Israel.  Ezechias  was  a  religious  prince,  of  whom 
the  Scripture  gives  this  testimony,  that,  amongst  the  kings 
who  swayed  the  sceptre  of  Juda,  either  before  or  after  him, 
there  was  not  his  equal :  just  by  principle,  and  prudent  in 
his  conduct,  he  steadily  adhered  to  the  law  of  God,  from 
which  he  never  departed  either  to  the  right  or  to  the  left. 
Under  his  auspices  a  new  face  of  things  was  seen  over  the 
whole  kingdom  of  Juda  :  where  impiety  and  superstition  pre- 
vailed before,  true  virtue  and  religion  flourished.  He  set 
open  the  gates  of  the  temple,  which  his  father  Achaz  had 
shut ;  he  ordered  the  priests  and  Levites  to  sanctify  them- 
selves, that  they  might  be  worthy  to  purify  the  sanctuary, 
which  had  been  profaned.  The  table  of  show-bread,  the  al- 
tar, and  the  sacred  vessels,  were  restored ;  the  ancient  cere- 
monies of  religious  worship  were  renewed,  and  holocausts 
offered  to  the  Lord  amidst  the  solemn  sounds  of  vocal  and 
instrumental  music.  He  cut  down  the  sacrilegious  groves, 
removed  every  object  of  superstitious  worship,  and,  amongst 
other  things,  broke  to  pieces  the  brazen  serpent,  which,  from 
Moyses's  time,  had  been  respectfully  preserved,  but  by  abuse 
was  at  last  become  a  subject  of  scandal  to  the  people.  For 
the  encouragement  of  the  Levites  to  attend  their  sacred 
functions,  he  renewed  the  laws  respecting  the  payment  of 
tithes  and  first  fruits.  Such  public  virtues,  and  such  zeal 
for  the  divine  service,  endeared  him  to  almighty  God,  who 
blessed  his  undertakings  with  success,  and  crowned  his  arms 
with  victory.  For  Ezechias  exerted  himself  not  only  in  re- 
pairing the  ruins  of  his  kingdom,  but  also  in  re-establishing 


AGE  v.]  HOLY  BIBLE.  247 

the  dignity  of  his  crown.  He  recovered  the  cities  that  had 
been  dismembered  from  Juda,  broke  the  growing  power  of 
the  Philistines,  and  restrained  them  within  the  borders  of 
their  own  narrow  territories.  Achaz  had  made  himself  and 
kingdom  tributary  to  the  Assyrians.  It  was  an  indignity 
which  Ezekias  would  not  stoop  to.  Roused  with  a  laudable 
indignation  to  see  the  glory  of  Juda  thus  fallen,  he  rallied  his 
broken  forces,  shook  off  the  Assyrian  yoke,  and  rendered 
himself  an  independent  monarch.  Under  this  religious  king 
lived  the  great  Isaias,  his  director  in  all  his  doubts,  and  com- 
forter in  all  his  pains  :  for  he  had  many  difficulties  to  struggle 
with,  and  the  powerful  enemies  he  had  upon  his  hands  made 
him  sometimes  diffident  and  doubtful  of  the  event.  But,  be- 
ing strengthened  by  the  counsels  of  that  enlightened  prophet, 
he  defeated  the  effi)rts  of  his  adversaries,  and  soared  above 
the  alarms  of  his  own  fears.  Happy  is  the  prince  who  dis- 
dains not  to  hearken  to  the  advice  of  a  prudent  man,  and  hap- 
py was  Isaias  in  having  a  king  who  knew  how  to  profit  by 
the  advice  he  gave  him.  Hence  the  holy  fathers  made  this  re- 
mark, that  a  king,  who  truly  fears  God,  will  not  easily  quarrel 
with  the  true  servants  of  God,  and  will  think  himself  more 
happy  in  paying  a  due  respect  to  the  ministers  of  God's  holy 
word,  than  in  receiving  the  servile  honours  of  his  flatterers. 

A.  M.  3291.]  The  Prophet  Isaias.  [A.  C.  709. 

Isaias  was  descended  of  the  royal  race  of  Juda  :  he  began 
to  ])rophesy  in  the  reign  of  king  Azarias,  which  he  continued 
to  do  through  the  succeeding  reigns  of  Joathan,  Achaz,  and 
Kzechias  ;  till,  being  upwards  of  a  hundred  years  old,  he 
was,  at  last,  martyred  by  the  impious  Manasse.  This  re- 
nowned seer,  for  his  singular  piety,  for  his  inimitable  style 
and  divine  eloquence,  for  his  knowledge  and  clear  insight  into 
futurity,  ranks  in  the  fust  place  amongst  the  prophets.  He 
speaks  so  explicitly,  and  with  such  precision,  of  Jesus  Christ 
and  his  Church,  that  he  seems  to  write  more  like  an  historian 
ptMuiing  down  the  account  of  past  or  present  transactions, 
(ban  a  prophet,  who  is  foretelling  the  far  distant  events  of 
ag(»s  yet  to  come.  Amongst  the  many  visions  that  he  had, 
the  following  is  one  of  the  most  awful.  The  Almighty  ap- 
peared to  him  in  full  majesty,  and,  to  use  the  expression  of 
saint  John,  he  saw  the  glory  of  (lod  sitting  upon  an  elevated 
throne,  environed  with  a  troop  of  melodious  seraphim,  who, 
with  heaveuly  voices,  incessantly  proclaimed  the  sanctity  of 


248  HISTORY  OF  THE  [age  v. 

the  Lord  of  hosts.  The  canticle  they  sung  is  borrowed  by 
the  Church,  and  is  daily  chanted  with  solemnity  before  the 
Canon  of  her  Liturgy.  Awed  by  a  reverential  fear,  and 
measuring  his  own  littleness  with  the  majesty  of  what  he  be- 
held, Isaias  durst  not  presume  to  open  his  mouth,  nor  with 
unhallowed  lips  proclaim  such  holy  mysteries.  The  celestial 
spirits  saw  the  humble  sentiments  of  his  heart,  and  one  of  the 
seraphim,  that  stood  near  the  throne  of  God,  flew  to  him 
with  a  burning  coal  in  his  hand,  which  he  had  taken  up,  with 
a  pair  of  tongs,  from  the  altar.  The  angel  touched  the  pro- 
phet's lips  with  the  fire,  and  pronounced  him  purified  from 
the  stain  of  sin.  The  prophet,  upon  that,  offered  himself  to 
go  and  announce  to  the  people  of  Juda  whatever  the  Lord 
should  please  to  command.  In  this,  as  the  holy  fathers  re- 
mark, Isaias  instructs  the  preachers  of  the  Gospel  with  what 
purity  of  manners  and  intention  they  ought  to  undertake  the 
sacred  ministry,  and  how  earnestly  they  ought  to  pray,  that 
God  would  purify  their  lips  and  hearts,  and,  by  his  grace, 
make  them  fit  to  explain  his  holy  word  to  men.  According 
to  the  Hebrew  tradition,  Isaias  finished  his  life  by  being  saw- 
ed in  two,  during  the  persecution  of  Manasse.  His  death 
was  precious  in  the  sight  of  God,  and  seems  to  be  particularly 
specified  by  saint  Paul  in  his  Epistle  to  the  Hebrews.  There, 
speaking  of  the  virtues  and  sufferings  of  the  ancient  prophets, 
the  apostle  says,  that  they  patiently  endured  their  torments, 
and,  upon  the  hopes  of  rising  to  a  better  life,  joyfully  resigned 
the  present,  when  they  found  it  could  be  no  longer  held  con- 
sistently with  their  duty  to  the  Lord  almighty.  They  suf- 
fered mockeries  and  stripes ;  they  were  bound  in  chains  and 
imprisoned.  Some  were  stoned  and  cut  asunder  ;  some  died 
by  the  sword  ;  whilst  others,  of  whom  the  world  was  not  wor- 
thy, were  left  to  wander  through  deserts  in  distress,  in  want 
and  misery,  loaded  with  afflictions,  and  driven  into  mountains, 
into  the  dens  of  wild  beasts,  and  caverns  of  the  earth. 

Ecclesiasticus,  before  saint  Paul,  had  also  pronounced  the 
panegyric  of  Isaias.  Ezechias,  says  the  author  of  that  book, 
did  what  was  right  in  the  eyes  of  God ;  he  walked  in  the 
ways  of  David  his  progenitor,  under  the  direction  of  Isaias, 
the  great  and  faithful  prophet.  At  this  prophet's  word,  the 
sun  retreated  backwards  in  its  course,  and  he  lengthened  the 
king's  life.  Being  enlightened  by  the  great  spirit  of  God,  he 
saw  into  the  deepest  recesses  of  futurity,  and  comforted  those 
who  wept  in  Sion.  He  foretold  what  was  to  happen  in  the 
end  of  ages ;  he  disclosed  the  most  hidden  secrets,  and  declar- 


AGE  v.]  HOLY  BIBLE.  249 

ed  them  long  before  the  time.  To  these  encomiums  of  Isaias 
and  his  fellow  prophets  nothing  more  can  be  added :  they  are 
the  encomiums  dictated  by  the  spirit  of  God  himself.  For 
Jesus,  the  son  of  Sirach,  and  saint  Paul  were  but  the  instru- 
ments to  write  what  God  had  inspired. 

A.  M.  3291.]  Defeat  of  Sennacherib.  [A.  C.  709. 

4  Kings  19. 

Sennacherib,  the  king  of  Assyria,  being  greatly  exaspe- 
rated against  Ezechias  for  refusing  to  pay  the  tribute,  which 
his  father  Achaz  had  promised  to  Salmanazar,  marched  a 
powerful  army  into  the  kingdom  of  Juda,  took  many  of  the 
fortified  cities,  laid  a  heavy  tax  upon  the  country,  and  obhged 
Ezechias  to  purchase  peace  at  an  enormous  price.  He  drew 
off  his  troops  according  to  the  articles  of  agreement,  but,  by 
a  breach  of  faith,  sent  back  Rabsaces,  with  a  strong  army,  to 
take  possession  of  Jerusalem.  Rabsaces,  in  a  style  the  most 
imperious  and  insulting,  summoned  the  king  of  Juda  to  sur- 
render ;  he  magnified  the  conquests  made  by  the  Assyrians, 
saying  what  kings  they  had  conquered,  and  what  countries 
they  had  subdued  ;  he  lastly  represented  how  rash  it  would 
be  in  Ezechias  to  think  of  resisting  the  conqueror,  whom  no 
power,  whether  human  or  divine,  was  able  to  contend  with. 
Ezechias  rent  his  garments  through  grief  at  hearing  such  lan- 
guage, put  on  a  penitential  sack,  and  retired  into  the  house 
of  God,  to  seek  for  consolation  by  holy  prayer.  He  sent  to 
let  Isaias  know  the  anguish  of  his  mind,  and  beg  the  assistance 
of  his  prayers  and  advice  against  the  evils  that  threatened 
him.  The  prophet  hastened  to  comfort  his  prince,  exhorted 
him  to  put  his  confidence  in  God,  and  promised  that  a  speedy 
message  should  make  his  enemy  retire  from  the  holy  city ; 
and,  in  effect,  Rabsaces  retired  soon  after,  to  join  the  king  of 
the  Assyrians,  who  was  employed  in  the  siege  of  Lobna. 
News  was  there  brought  to  Sennacherib,  that  Tharaca,  king 
of  Ethiopia,  was  upon  the  maich  with  a  great  army  to  attack 
them  ;  upon  which  h(*  despatched  a  messenger  to  Ezechias, 
with  a  letter  full  of  threats  and  blasphemy,  to  try  if  he  could 
frighten  him  into  submission. »  The  holy  king  had  recourse  to 
God  by  prayer,  as  before :  being  in  the  temple,  he  proiiuccd 
the  threatening  letter  of  Sennacherib,  and,  spreading  it  before 
the  Lord,  he  thus  prayed  aloud  :  Loi<l  (iod  of  Israel,  who 
sittest  upon  the  rhernbiin,  thou,  who  alone  art  the  God  of 
kings  and  of  all  the  earth,  incline  tliinc  ear  and  attend  :  open, 

1 1 


250  HISTORY  OF  THE  [age  v. 

Lord,  thine  eyes  and  see  ;  hear  what  Sennacherib  hath  said. 
For  he  hath  blasphemed  thy  holy  name.  He  hath,  indeed, 
destroyed  the  other  nations  of  the  earth,  and  hath  thrown 
their  gods  into  the  flames  ;  for  they  were  but  graven  gods,  and 
made  by  the  hands  of  men.  But  thou,  0  Lord  our  God,  who 
madest  heaven  and  earth,  save  us  from  his  hand,  that  all  the 
world  may  know  that  thou  art  the  Lord  the  only  God.  A 
prayer  so  ardent  and  so  full  of  faith,  did  not  fail  of  its  effect. 
Isaias  sent  to  tell  him  that  his  prayer  was  heard,  that  the 
Assyrians  should  not  enter  into  the  city  which  God  had  re- 
solved to  save  for  his  own,  and  for  David  his  servant's  sake, 
but  should  ingloriously  return  by  the  way  he  came.  Blinded 
to  his  ruin,  Sennacherib  returned  to  besiege  Jerusalem,  not 
doubting  but  it  must  fall  an  easy  conquest  to  his  arms.  But 
in  the  night  at,n  angel  went  forth  from  the  Lord,  and,  passing 
through  the  Assyrian  camp,  destroyed  a  hundred  and  eighty- 
five  thousand  pf  the  army.  When  it  was  light,  Sennacherib, 
saw  the  numbers  of  the  slain  :  his  pride  and  boasting  were 
at  an  end ;  he  thought  no  more  of  the  conquest  of  Juda  ;  but, 
struck  with  terror  and  confusion,  he  made  the  best  of  his  way 
back  to  Ninive,  leaving  the  Jews  at  full  liberty  to  sow  and 
reap  their  fields,  as  Isaias  had  promised  them  three  years  be- 
fore. Divine  vengeance  pursued  him  even  there  :  he  began 
to  vent  his  revenge  upon  the  Israelites,  when  his  two  sons 
unexpectedly  put  an  end  to  his  life,  a  few  weeks  after  his  ^-e^ 
turn,  by  assassinating  him  in  the  temple  of  his  idol. 

Sennacherib,  by  the  manner  of  his  death,  paid  the  tribute 
due  to  the  justice  of  God,  whose  majesty  he  had  insulted,  an^ 
whose  power  he  had  blasphemously  defied.  Almighty  God, 
in  one  night's  time,  and  by  the  hand  of  one  angel,  swept 
away  the  collected  forces  of  a  vast  empire  ;  and,  if  he  did  not 
involve  the  king  in  the  general  ruin  with  his  army,  as  he  for- 
merly did  Pharaoh,  it  was,  says  saint  Jerom,  because  he  re- 
served him  for  the  sword  of  his  own  children.  The  impiety 
oi  the  king  against  God  was  severely  punished  by  the  impie- 
ty of  the  sons  against  thei;-  father. 

A.  M.  3291 .]        Ezechias  restored  to  Health.        [A.  C.  709. 
4  Kings  20. 

Ezechias,  at  the  time  that  he  was  straitened  by  the 
army  of  Sennacherib,  fell  dangerously  ill.  Being  fond  of 
life,  he  prayed  earnestly  to  God  for  his  recovery.  The  pro- 
phet Isaias,  in  a  visit  that  he  made  him  upon  his  bed  of  sick- 


AGE  v.]  HOLV  bible.  251 

ness,  admbnished  him  to  set  his  hatise  in  order,  and  prepare 
for  death.  Afflicted  at  the  doleful  summons,  the  king  turned 
himself  round  towards  the  wall  and  wept.  But  his  Hvely  faith 
made  him  still  hope  in  the  divine  goodness  :  he  persisted  stiH 
to  pray,  and  his  prayer  was  for  a  longer  life.  The  prophet 
had  left  him,  and  was  gone  as  far  as  the  middle  of  the  court, 
when  he  felt  himself  suddenly  inspired  to  go  back  and  tell 
the  king,  that,  in  consideration  of  his  prayers  and  tears,  the 
Lord  had  granted  him  a  reprieve  ;  that  in  three  days  he 
should  be  able  to  make  his  appearance  in  the  temple,  and 
that  fifteen  years  more  were  added  to  his  life.  The  king 
begged  him  to  exhibit  some  visible  sign  in  confirmation  of 
these  promises,  upon  which  the  prophet  wrought  the  cele- 
brated miracle  on  the  dial  of  king  Achaz,  in  making  the  sha- 
dow of  the  index  go  ten  degrees  backward  from  the  point  it 
was  then  advanced  to.  The  fame  of  Ezechias's  great  and 
virtuous  actions,  had  spread  itself  through  different  kingdoms. 
Berodach  Baladan,  the  king  of  Babylon,  sent  him  presents 
and  letters  of  congratulation  upon  the  recovery  of  his  health. 
An  ambassy  from  so  great  a  monarch  did  not  a  little  flatter 
the  king  of  Juda.  Pleased  with  the  honour  that  was  done 
him,  he  took  a  vanity  in  showing  to  the  Babylonian  ambas- 
sadors his  riches,  the  gold  and  silver  vessels,  the  shining 
treasures  of  the  temple  and  royal  palace.  Almighty  God, 
who  beholds  the  inmost  recesses  of  man's  heart,  saw  the  va- 
nity of  the  prince,  and  checked  him  for  it.  He  sent  Isaias  to 
acquaint  him,  that,  since  he  was  pleased  the  Babylonians  should 
see  his  treasures,  they  should  be  all  carried  to  the  city  of  Baby- 
lon, and  that  his  children,  as  well  as  others  of  the  royal  race 
of  Juda,  should  serve  as  eunuchs  in  the  court  of  Babylon. 
This  prediction  began  to  be  verified  in  part  very  soon  after 
Ezechias's  death,  which  happened  at  the  end  of  the  fifteen 
years,  that  had  been  granted  him,  after  a  glorious  and  reli- 
gious reign  of  nine  and  twenty  years.  He  was  succeeded  by 
his  son  Manasses,  a  boy  of  twelve  years  old.  This  prince^ 
unfortunately  bereft  of  his  father  at  an  age  too  tender  to  be 
its  own  guardian,  grew  up  in  vice,  and  in  wickedness  swr- 
passcd  the  worst  of  his  predecessors.  He  undid  all  that  his 
father  had  done ;  he  seduced  his  subjects  into  the  abomina- 
tions of  Achab  ;  he  sacrificed  to  Baal ;  he  adored  the  whole 
host  of  heaven  ;  he  renewed  the  filthy  enormities  of  the  an- 
cient Amorrheans,  and  set  up  an  idol  in  the  very  temple. 
By  his  order,  the  streets  of  Jerusalem  flowed  with  innocent 
blood ;  and,  amongst  the  other  victims  of  his  cruel  tyranny, 


252  HISTORY  OF  THE  [age  y. 

fell  also  the  prophet  Isaias,  equally  venerable  for  his  sanctity 
as  for  his  gray  hairs.  These  and  the  like  crimes  provoked 
almighty  God  to  denounce  against  Jerusalem  the  vengeance 
which  he  had  already  executed  upon  Samaria,  to  erase  the 
city,  and  to  deliver  the  remnants  of  his  people  into  the  hands 
of  their  enemies.  The  Babylonians  soon  after  invaded  Juda. 
Manasses  was  defeated,  taken  prisoner,  bound  in  fetters,  and 
carried  off  to  Babylon.  The  miseries  he  there  suffered, 
however  painful  in  themselves,  became  to  him  the  spring  of 
real  happiness.  Afflictions  gave  him  understanding ;  he  ac- 
knowledged the  justice  of  God  in  his  punishment,  became  a 
true  penitent,  and,  by  his  humble  prayers,  obtained  not  only 
the  pardon  of  his  crimes,  but  also  a  release  from  his  imprison- 
ment. Being  restored  to  his  kingdom,  he  endeavoured,  by 
public  virtues,  to  repair  the  evils  which  he  had  caused  by 
public  crimes.  He  reigned  five-and-fifty  years.  Manasses 
knew,  says  the  sacred  text,  and  acknowledged  the  Lord  tc 
be  truly  God.  He  confessed  his  omnipotence,  which  sove- 
reignly disposes  of  the  things  below  ;  he  adored  his  justice, 
which  spares  not  even  kings  themselves ;  he  experienced,  in 
iine,  his  goodness,  which  hears  the  prayers  and  pardons  the 
sins  of  the  penitent. 

A.  M.  3338.]     Pride  of  Holof ernes.  Judith  5.  [A.  C.  662 

During  the  reign  of  Manasses,  and  after  his  release  from 
captivity,  as  seems  most  probable,  the  kingdom  of  Juda  was 
invaded  by  a  formidable  army  of  Assyrians,  under  the  com- 
mand of  Holofernes.  The  rise  and  fall  of  empires  is  in  the 
hand  of  God,  who,  at  certain  moments,  raises  one  nation  to 
chastise  the  sins  of  another  nation,  till  the  conquerors  them- 
selves deserve,  by  their  crimes,  to  suffer  the  same  vengeance 
in  their  turn,  of  which  they  had  been  the  instruments  before. 
The  kings  of  Assyria  were  at  that  time  permitted  to  extend 
their  conquests  for  the  punishment  of  those  whom  they  sub- 
dued. Nebuchodonosor,  who  is  carefully  to  be  distinguished 
from  the  king  of  that  name,  who  reigned  in  Babylon,  had 
formed  a  project  of  reducing  the  nations  round  to  his  obedi- 
ence, and  of  making  himself  a  universal  monarch.  For  that 
purpose,  he  raised  an  immense  army,  which  he  put  under 
the  command  of  Holofernes,  with  orders  to  conquer  every 
kingdom  in  the  west.  Holofernes  fancied  that  no  power  upon 
earth  would  be  able  to  stand  against  him.  His  troops,  like 
a  torrent,  overran  the  earth;   towns,  provinces,  and  king- 


AGE  v.]  HOLY  BIBLE.  253 

doms,  were  swept  away,  as  he  marched  along ;  his  very 
name  struck  terror  into  all,  before  he  came  near  them  ;  for 
he  plundered  and  destroyed  every  thing,  where  the  least  op- 
position was  made  to  his  progress.  Ambassadors  arrived 
from  all  parts,  to  make  their  submission  to  him  upon  the 
terms  that  he  was  pleased  to  prescribe ;  and,  notwithstand- 
ing the  servile  honours  they  paid  him,  it  was  with  the  great- 
est diflficulty,  that  they  were  suffered  to  live,  after  being  de- 
prived of  their  liberties  and  fortunes.  The  provinces  of 
Mesopotamia,  Cicilia,  Syria,  and  Lybia,  had  submitted  to  the 
conqueror.  The  trembling  Jews  saw  the  storm  coming  fast 
upon  them :  they  cast  their  eyes  upon  the  holy  city  and  the 
temple,  and,  being  sensible  that  every  human  effort  they 
could  make  would  l?e  insufficient  to  defend  them,  they  en- 
deavoured, by  prayer  and  fasting,  to  engage  the  God  of  ar- 
mies in  their  favour.  In  him  they  hoped  as  their  only  refuge, 
and  in  him  they  solely  trusted  for  success  in  the  warlike  pre- 
parations they  were  making.  Holofernes,  being  informed  of 
their  resolution,  was  enraged  to  think,  that  a  people  could 
exist  hardy  enough  to  oppose  his  arms.  He  desired  to  know 
who  that  people  was,  when  Achior,  the  general  of  the  Am- 
monites, who  was  come  to  surrender  himself  to  the  Assyri- 
ans, began  to  recount  the  origin  and  progress  of  the  Jewish 
nation  :  he  discoursed  of  the  power  and  majesty  of  the  God 
whom  they  adored,  related  the  wonders  he  had  wrought  at 
sundry  times  in  their  defence,  and  concluded,  that  every 
effort  to  subdue  them  would  be  ineffectual,  unless  they  had 
forfeited  the  divine  protection  by  their  sins.  Holofernes 
thought  himself  injured  by  such  a  speech;  he  wondered  how 
any  man  could  imagine,  that  a  nation  unarmed  and  unman- 
ned, as  he  supposed  the  Jews  to  be,  would  be  able  to  i*csist 
the  great  Ncbuchodonosor ;  he  commanded  Achior  to  be 
bound  in  chains  for  his  bold  discourse,  and  sent  into  the  city 
of  Bethulia,  there  to  wait  his  doom  with  the  inhabitants  of 
the  place.  Achior  related  to  the  Hethulians  how  exasperat- 
ed Holofernes  was,  how  he  had  vowed  their  destruction,  and 
what  vengeance  he  threatened,  as  soon  as  he  should  storm 
their  city.  The  Bethulians  humbled  themselves  before  Go<l, 
being  resolved  to  ma|ce  the  best  defence  they  could  ;  tlioy 
redoubled  their  prayers  with  a  holy  confidence  in  («od,  and 
comforted  Achior  with  the  hope  of  seeing  Bethulia  triumph 
over  the  vain  boast  of  Holofernes. 


254  HISTORY  OF  THE  [age  v. 

A.  M.  3338.]    Fortitude  of  Judith.  Judith  10.  [A.  C.  662. 

Bethulia  was  situated  amongst  the  mountains  of  Galilee, 
a  city  strongly  fortified  by  both  art  and  nature.  Holofernes, 
at  the  head  of  an  army  consisting  of  a  hundred  and  twenty 
thousand  foot  and  twenty-two  thousand  horse,  advanced  to 
besiege  it.  The  vast  superiority  of  his  numbers  was  enough 
to  damp  the  most  intrepid  resolution  of  men,  who  had  trusted 
in  any  other  than  the  divine  power.  The  Bethulians  took 
up  their  w^eapons  with  a  strong  reliance  on  the  Lord  of  hosts, 
and  defended  themselves  with  surprising  vigour,  till  Holofer- 
nes  cut  off  the  conduit,  and  possessed  himself  of  the  springs, 
that  supplied  the  town  with  water.  Their  courage  then 
sunk,  and  their  former  resolutions  failed  them.  Nothing 
but  murmurs  and  cries  of  despondency  were  heard  in  every 
quarter ;  their  cisterns  were  dry,  no  succour  was  expected  ; 
finding  themselves  in  distress,  they  cast  the  whole  blame 
upon  their  chiefs  for  not  having  made  their  peace  at  first  with 
Holofernes,  and  declared  aloud,  that  it  was  better  to  die  at 
once  by  the  sword,  than  to  drag  out  life  by  a  lingering  death. 
Ozias,  who  commanded  in  the  town,  did  and  said  all  he  could 
to  console  and  rouse  them  :  they  were  not  inclined  to  hear 
him,  and  tumultuously  insisted  upon  his  surrendering  the 
city  immediately  to  the  enemy ;  and  it  was  but  by  his  tears 
and  entreaties,  that  he  prevailed  upon  them  to  wait  five  days 
longer,  promising  to  comply  with  their  request,  if,  within  that 
time,  no  succour  should  appear.  Then  it  was  that  Judith  be- 
gan to  show  herself.  Judith  was  a  widow  woman  of  more 
than  ordinary  virtue  :  from  the  time  of  her  husband's  death, 
she  had  bid  adieu  to  the  finery  of  dress,  and,  though  possess- 
ed of  a  plentiful  fortune  and  pleasing  beauty,  had  consecrat- 
ed the  remainder  of  her  days  to  devotion  and  penance.  In 
the  present  distress  of  her  country,  she  felt  herself  pushed 
on,  by  a  secret  impulse,  to  make  some  generous  efibrt  for  the 
common  good.  She  resolved  upon  an  enterprise  the  most 
hazardous  and  singular  :  it  could  only  be  suggested  by  that 
divine  Spirit,  which  inspired  her  with  a  fortitude  equal  to 
the  danger  :  it  was  to  visit  Holofernes  in  his  tent.  She  sent 
to  the  ancients,  Chabri  and  Charmi,  to  come  to  her  house, 
and,  having  reproached  them  for  their  despondency  in  pre- 
tending to  prescribe  a  time  for  the  divine  mercy,  she  told 
them  that  she  had  formed  a  plan  for  their  delivery,  and  beg- 
ged their  prayers  for  its  success.  She  mentioned  not  what 
her  intention  was,  and  dismissed  them.     As  soon  as  they 


AGE  V  J  HOLY  BIBLE.  255 

were  gone,  she  shut  herself  up  in  her  oratory,  prostrated  her- 
self upon  the  ground,  and,  by  fervent  prayer,  implored  the 
divine  blessing.  She  rose  up  full  of  confidence,  put  off  her 
widow's  weeds  and  clothes  of  penance,  and  adorned  herself 
with  all  the  graces  that  the  richness  and  ornaments  of 
dress  could  give.  The  purity  of  her  intention  sanctified  the 
action,  and  God  himself,  says  the  sacred  text,  added  to  her 
beauty.  Being  attended  by  her  maid,  to  whom  she  gave  a 
bottle  of  wine  and  bread  for  their  provision,  Judith  went 
praying  along  the  street,  till  she  came  to  the  town-gate,  where 
Ozias  and  the  ancients  were  waiting  to  give  her  their  bless- 
ing, and  wish  success  to  her  undertaking.  She  passed 
through  the  gates,  and  hastened  down  the  hill  towards  the 
Assyrian  camp  about  break  of  day,  when  the  advanced  guard 
perceived  her  coming.  Being  struck  at  her  incomparable 
beauty,  they  took  and  conducted  her  to  the  tent  of  Holofernes 
their  general.  Holofernes  was  captivated  at  the  very  sight 
of  her  charms,  bade  her  not  fear,  and  asked  the  motive  of  her 
coming.  She  replied,  that  it  was  to  fly  from  a  city  which  she 
saw  was  upon  the  brink  of  ruin,  because  its  inhabitants, 
by  their  crimes,  had  provoked  the  wrath  of  God,  and  were, 
therefore,  abandoned  to  the  sword  of  their  enemies.  Holo- 
fernes interpreted  Judith's  words  according  to  the  pride  of 
his  own  heart,  and  admired  her  wisdom,  in  which  she  seemed 
to  excel  as  much  as  in  beauty  :  he  allotted  her  a  separate 
tent,  and  gave  orders,  that  she  should  be  respectfully  supplied 
with  every  thing  she  wanted,  and  be  at  liberty  to  go  in  and 
out  when  and  as  often  as  she  pleased.  She  returned  his  cour- 
tesies with  thanks,  excused  herself  trom  eating  of  the  meats 
he  offered  her,  saying,  that  she  had  brought  her  own  little 
provision  with  her,  and  could  cat  of  nothing  but  what  was 
allowed  her  by  the  law  she  professed.  Thus,  unawod  by 
human  respects,  and  unshaken  by  fear,  Judith,  in  the  midst 
of  danger,  and  in  the  camp  of  her  enemies,  forgot  not  her  duty 
to  God,  nor  her  obedience  to  his  holy  law. 

A.  M.  3338.]     Triumph  of  Judith,  Judith  13.     [A.  C.  662. 

Judith  made  use  of  the  liberty  she  had  received  from  Ho- 
lofernes of  going  in  and  out  of  her  tent  to  adore  her  God  : 
she  went  forth  every  night  into  the  vale  of  Bethulia,  bathed 
in  the  fountain,  and  returned  praying  to  the  Lord  God  of 
Israel,  that  he  would  direct  her  steps  for  tlie  delivery  of  his 
people.     On  the  fourth  day,  Holofernes  appointed  his  chief 


I  256  HISTORY  OF  THE  [age  v, 

ofl&cers  to  sup  with  him,  and  sent  an  invitation  to  Judith,  that 
j  she  would  consent  not  only  to  eat  and  drink  in  joy  fulness,  but 

j  also  to  dwell  with  him  ;  for  he  was  deeply  enamoured  with 

her  beauty.  Judith,  being  in  hopes  that  it  might  give  her  an 
opportunity  of  accomplishing  the  design  she  had  in  view  for 
the  good  of  her  country,  did  not  reject  the  proposal,  but  deck- 
ed herself  out  to  advantage,  and  repaired  to  the  general's 
tent.  The  general  was  unusually  gay  on  the  occasion,  and 
drank  more  plentifully  than  ever  he  had  done  before.  When 
it  was  grown  late,  the  officers  retired,  and  left  Holofernes  and 
Judith  in  the  tent  together.  Oppressed  with  sleep  and  wine, 
he  lay  upon  his  bed ;  she  rose  up,  and,  standing  before  the 
bed  for  some  time,  prayed  to  God  in  silence  ;  with  tears  in 
her  eyes,  she  conjured  him  to  strengthen  her  arm,  and  to  se- 
cond her  endeavours  in  the  service  of  her  country.  Armed 
with  fortitude  above  her  sex,  she  advanced  to  the  bed's  head  : 
there  hung  the  cimeter  of  Holofernes :  she  took  it  down,  she 
drew  it  out  of  the  scabbard ;  then,  lifting  up  her  eyes  to  hea- 
ven, she  twisted  her  hand  in  his  hair,  and,  at  two  strokes, 
severed  his  head  from  the  body.  She  wrapped  up  the  head 
in  his  own  rich  canopy,  and,  having  taken  some  time  to  reco 
ver  herself  from  the  agitation  she  was  in,  went  out  and  gave 
it  to  her  maid,  who  was  waiting  at  the  door  of  the  pavilion. 
They  then  walked  off  together,  as  they  had  done  the  three 
foregoing  nights,  and,  unsuspectedly  passing  through  the 
guards,  directed  their  steps  towards  the  vale  of  Bethulia. 
When  they  came  to  the  town-gate,  Judith  called  upon  the 
watch  to  let  them  in.  Judith's  voice  was  no  sooner  heard, 
than  the  ancients  were  called,  and  the  whole  city  was  in 
motion  to  receive  her.  By  the  light  of  torches,  they  con- 
ducted her  to  a  high  place  in  the  town,  where,  silence  being 
proclaimed,  she  began  to  harangue  and  exhort  them  to  return 
thanks  to  God  for  the  protection  he  had  given  them  by  her 
arm,  producing  to  public  view  the  trophy  of  her  victory,  the 
head  of  Holofernes :  a  horrid  spectacle  to  the  eyes  of  hu- 
manity, but  of  joy  and  triumph  to  the  citizens  of  Bethulia^ 
Ozias  and  the  ancients  vied  with  each  other  in  the  praises  of 
a  woman  who  had  thus  saved  their  lives  and  liberties  at  the 
peril  of  her  own.  Achior  was  desired  to  approach,  and  to 
view  the  head  of  the  tyrant,  who,  in  contempt  of  the  God  ot 
Israel,  had  proudly  devoted  him  and  the  Bethulians  to  a  cruel 
death.  Achior  threw  himself  at  the  feet  of  Judith,  professed 
his  belief  in  the  God  whom  she  adored,  and  declared  himself 
a  Jew.     Judith,  having  thus  acted  her  part,  gave  the  citizens 


AGE  V.  I  HOLY  BIBLE.  257 

notice,  that  they  must  now  act  theirs,  and  be  ready  to  sally 
forth  at  sunrise  upon  the  enemy,  with  as  much  noise  and 
clamour  as  they  cou»ld.  The  Assyrians  were  alarmed  with 
that  unusual  vigour  of  the  besieged,  who  had  hitherto  kept 
themselves  close  within  their  walls ;  they  ran  to  awake  their 
general,  and  found  the  mangled  trunk  of  a  man  weltering  in 
his  blood  without  a  head.  There  was  nothing  to  be  seen  but 
confusion,  nothing  heard  but  yells  of  despair  throughout  the 
camp  ;  being  under  no  command,  the  Assyrians  began  to  tly 
different  ways,  as  their  frights  and  fears  dispersed  them.  The 
Hebrews  pursued  them  with  incredible  slaughter,  and,  notice 
being  given  to  the  neighbouring  towns,  the  whole  country  was 
immediately  in  arms  to  demoUsh  the  flying  enemy.  An  im- 
mense spoil  was  shared  amongst  the  conquerors,  and  public 
rejoicings  for  the  glorious  victory  were  continued  for  three 
months.  Joachim,  the  high-priest,  with  all  his  ancients,  went 
from  Jerusalem  to  Bethulia,  to  see  and  honour  the  woman, 
whom  they  styled  the  glory  of  Jerusalem,  the  joy  of  Israel, 
and  honour  of  her  people.  Far  from  being  elated  by  the  en- 
comiums they  gave  her,  Judith  remained  as  humble  in  he^ 
own  eyes  as  she  was  great  in  theirs  :  in  a  sublime  canticle 
she  proclaimed  the  praises  of  God,  who  had  given  her  vic- 
tory, and  to  whom  she  gave  the  glory.  She  retired  back  to 
her  domestic  oratory,  made  her  servant  free,  resumed  her 
private  practices  of  prayer  and  holy  fasting,  and  never  after 
passed  the  threshold  of  her  door,  but  on  the  solemn  festivals 
of  the  year,  when  she  appeared  abroad  with  great  glory. 

Admirable  is  this  history  of  Judith  in  all  its  circumstances. 
By  an  event,  which  surpasses  whatever  fabulous  historians 
have  invented  to  display  the  courage  of  their  heroes,  we  see 
that  God  is  the  protector  of  those  who  fear  him,  and  that 
invincible  are  they  wiio  know  how  to  put  their  trust  in  him. 
A  single  woman,  by  her  unparalleled  fortitude,  defeated  one 
of  the  most  formidable  armies,  that  were  ever  set  on  foot ; 
she  alone  preserved  Bethulia,  and  rescued  the  whole  country 
from  destruction.  But  what  makes  Judith  still  more  worthy 
of  our  admiration,  is  the  victory  she  gained  over  herself.  To 
prayer  and  fasting  she  joined  the  virtue  of  chastity  all  the 
days  of  her  widowhood  ;  and  when  the  victory  she  had 
gained  over  Holofernes  had  set  her  up  as  the  object  of 
public  commendation,  she  hastened  back  within  the  walls  of 
her  |)rivate  oratory,  as  though  she  were  a  stranger  to  her 
own  merit ;  aiid  humbly  retreated  from  the  face  of  her  fel- 
li2*  Kk 


258  HISTORY  OF  THE  [age  v. 

low-citizens,  as  though  she  had  done  nothing  to  deserve  their 
praise. 

A.M.  3374.  J  Piety  of  King  Josias.  4  Kings  22.  [A.  C.  626. 

King  Manasses  was  succeeded  by  his  son  Amon,  who,  imi- 
tating the  impiety,  but  not  the  repentance,  of  his  father,  died 
by  the  hands  of  his  own  servants,  after  a  miserable  reign  of 
two  years.  The  untimely  death  of  Amon  vacated  the  throne 
for  his  son,  whose  name  the  celebrated  Josias,  the  prophet, 
had,  for  ages  before,  announced  to  the  world.  This  prince 
was  inclined  to  deeds  of  goodness  from  his  earliest  years,  nor 
to  his  latest  breath  did  he  ever  deviate  from  the  path  he  had 
taken.  As  soon  as  he  was  of  an  age  capable  of  acting  for 
himself, — for  at  his  father's  death  he  was  but  eight  years  old, — 
he  began  by  exterminating  the  idols  of  Baal,  which  had  been 
set  up  in  the  country.  His  zeal  was  not  confined  within  the 
bounds  of  his  own  kingdom  ;  he  extended  it  to  a  great  part 
of  the  territories  that  had  been  once  possessed  by  the  unhap- 
py Israelites,  and  endeavoured  to  establish  the  true  religion 
amongst  those  idolatrous  inhabitants,  who  had  succeeded  to 
their  possessions.  Many  altars  and  profane  groves  had  been 
left  still  standing  in  the  principal  towns  of  Manasses,  Ephraim, 
Simeon,  and  Nephthali :  he  destroyed  them  all,  broke  the 
idols  into  pieces,  and  strewed  the  fragments  upon  the  tombs 
of  those  who  had  immolated  to  them  :  he  dug  up  the  bones 
of  those  devoted  priests,  who  had  once  sacrificed  to  the  calves 
of  Jeroboam,  and  burnt  them  upon  the  altar  at  Bethel.  When 
he  had  done  this,  he  set  about  repairing  the  temple,  which, 
by  profanation  and  neglect,  had  fallen  greatly  to  decay. 
Then  it  was,  that  Helcias,  the  high  priest,  in  examining  into 
things  himself,  found  the  book  of  Deuteronomy,  written  by 
the  hand  of  Moyses,  which  he  delivered  to  Saphan,  the  scribe, 
who  carried  it  to  the  king.  It  was  read  aloud,  and,  upon 
hearing  the  dreadful  threats  that  God  there  utters  against 
those  who  shall  depart  from  his  holy  law,  Josias  rent  his  gar- 
ments, and  commanded  Helcias  to  go  and  consult  the  Lord 
for  him  and  the  remnant  of  Israel  and  Juda,  concerning  the 
evils  with  which  they  were  threatened  in  the  book  that  was 
found.  There  lived  at  that  time,  in  Jerusalem,  a  holy  woman 
called  Holda,  and  noted  for  the  spirit  of  prophecy.  Helcias, 
in  obedience  to  the  king's  commands,  went  to  consult  her, 
and  received  for  answer,  that  the  threats  contained  in  the 
sacred  volume  should,  with  the  utmost  rigour,  be  executed 


AGE  v.]  HOLY  BIBLE.  259 

upon  Jerusalem  and  the  sinful  inhabitants  thereof :  but,  be- 
cause the  king  of  Juda  had  been  moved  with  the  fear  of 
God,  and  had  humbled  himself  by  penance  and  true  contri- 
tion of  heart,  that  the  weight  of  God's  wrath  should  not  fall 
upon  that  place  till  after  he  was  peaceably  deposited  with 
his  ancestors  in  the  tomb.  Upon  the  report  of  that  answer, 
Josias  called  the  ancients  of  Juda  and  Jerusalem  together  in 
the  temple,  and  read  to  them  the  book  of  Deuteronomy  from 
the  beginning  to  the  end.  When  he  had  done,  he  made  a 
solemn  covenant  with  almighty  God,  and  engaged  himself  to 
perform  the  things  that  were  written  in  the  book  which  he 
had  read.  Standing  up  in  his  tribunal  before  the  whole  mul- 
titude, he  promised  from  his  heart  to  observe  all  the  divine 
precepts,  and,  by  his  pressing  exhortations,  persuaded  his 
subjects  to  make  the  same  promise.  The  exhortations  and 
example  of  that  good  king  had  such  an  effect  upon  the  peo- 
ple, that  they  swerved  not  from  their  duty  as  long  as  he 
lived  ;  and  unfortunate  was  it  for  his  kingdom  that  he  was 
not  blessed  with  a  longer  life  ;  going  out,  unadvisedly,  to  bat- 
tle against  Nechao,  the  king  of  Egypt,  he  received  a  wound, 
of  which  he  died,  after  a  godly  reign  of  one-and-thirty  years. 
Almighty  God  hastened  to  draw  this  religious  prince  out 
of  the  midst  of  iniquity,  says  saint  Ambrose,  that  he  might 
not  behold  the  calamities  which  were  going  to  be  poured 
down  upon  the  kingdom  of  Juda.  Josias  had  exerted  the 
most  active  zeal,  not  only  to  abolish  the  remains  of  idolatry, 
but  also  to  renew  the  exercise  of  true  religion,  through  his 
dominions ;  he  celebrated  the  feast  of  the  passover  with  a 
solemnity  unknown  to  any  of  his  predecessors  :  by  his  exem- 
plary piety  he  teaches  kings,  and  persons  in  authority,  that 
their  first  duty  is  to  God  ;  that,  while  they  expect  to  be  obey- 
ed themselves,  they  must  see  to  have  a  due  obedience  paid 
to  God,  and  that,  both  by  word  and  example,  they  must  en- 
force, at  least,  the  same  respect  for  the  divine  commands  as 
they  do  for  their  own.  To  the  humble  docility,  with  which 
he  listened  to  the  book  of  Deuteronomy,  the  Scripture  at- 
tributes the  felicity  of  this  prince.  The  same  disposition, 
of  an  humble,  docile  heart,  ought  we  to  carry  with  us,  as 
often  as  we  go  to  hear,  or  sit  ourselves  down  to  read,  the 
word  of  God — a  disposition  to  learn  and  practise  what  it 
teaches. 


260  HISTORY  OF  THE  [age  v. 

A.M.  3398.]     Siege  of  Jerusalem.  4  Kings  25.      [  A.C.  602, 

JuDA,  being  deprived  of  her  last  good  king,  mourned  as 
for  the  loss  of  a  common  parent.  The  wicked  conduct  of 
Joachaz,  the  son  and  successor  of  Josias,  made  all  good  men 
more  sensible  of  their  loss.  This  prince,  who  had  no  pre- 
tensions to  the  crown  bj  birth,  gained  it  by  favour  of  the 
people,  and,  at  the  end  of  three  months,  lost  it  by  the  hand 
of  Nechao,  king  of  Egypt.  For  Nechao,  in  his  return  from 
the  war  which  he  had  undertaken  against  the  Assyrians, 
coming  to  Jerusalem,  deposed  the  miserable  Joachaz,  whom 
he  carried  with  him  in  chains  to  Egypt,  and  appointed  his 
elder  brother,  Ehacim,  to  reign  in  his  place.  Eliacim,  better 
known  by  the  name  of  Joakim,  reigned  eleven  years ;  and, 
though  he  had  the  advantage  of  many  living  prophets  to  point 
out  the  path  of  virtue,  he,  nevertheless,  plunged  into  the 
depth  of  wickedness.  The  prophecy  of  Jeremiah  being  read 
to  him,  he  cut  it  into  pieces  with  a  penknife,  and  threw  it^  by 
scraps,  into  the  fire,  on  account  of  the  threats  it  contained 
against  him.  The  Spirit  of  God  commanded  Jeremiah  to  pen 
down  the  same  prophecy  in  another  volume,  and  to  add  still 
new  threats  to  the  former.  Threats  had  no  effect  upon  the 
heart  of  a  hardened  sinner ;  the  measure  of  Juda's  crimes 
was  completed  ;  the  chief  priests  and  people  plunged  into  the 
most  shameful  abominations  of  the  Gentiles ;  they  polluted 
the  house  of  God,  and  scorned  every  messenger  that  was 
sent  to  remind  them  of  their  duty.  The  long-injured  mercy 
of  almighty  God,  calling  them  to  repentance,  was  then  turned 
mto  justice,  and  Babylon  was  the  scourge  appointed,  by  God, 
to  reduce  the  inhabitants  of  Juda  to  the  state  to  which  Ni- 
nive  had  reduced  those  of  Israel.  Nebuchodonosor,  with  a 
powerful  army,  laid  siege  to  Jerusalem,  which  he  took  by 
capitulation,  made  Joakim  his  prisoner,  bound  him  with  chains, 
and  carried  him,  with  Daniel,  and  other  noble  youths,  and 
part  of  the  sacred  vessels,  to  Babylon.  This  happened  in 
the  year  of  the  world  3398  ;  and  from  that  year  is  dated  the 
first  of  the  seventy  years'  captivity,  that  the  Jews  endured 
in  the  country  of  Chaldea.  Joakim  seems  to  have  reco- 
vered his  liberty  again,  upon  his  promise  of  paying  true  alle- 
giance and  a  yearly  tribute  to  the  Babylonian  monarch.  But, 
breaking  his  oath  by  an  open  revolt,  at  the  end  of  three  years, 
he  again  fell  into  the  hands  of  the  Chaldeans,  from  whom  he 
received  the  just  punishment  of  his  crimes  by  a  violent  and 
disgraceful  death.     Joachin,  alias  Jechonias,  his  wicked  son, 


AGE  V.J  HOLY  BIBLE.  261 

succeeded  him  for  three  months,  when  Nebuchodonosor 
snatched  him  from  the  throne,  and  carried  him,  bound  in 
chains,  away  to  Babylon.  His  mother,  his  wives,  his  chil- 
dren, and  chief  nobles  of  the  kingdom,  were  sharers  with  him 
in  his  captivity  :  the  treasures  also  of  the  temple,  and  the 
golden  vessels  which  Salomon  had  finished  with  so  much  art 
and  magnificence,  were,  at  the  same  time,  transported  to  Ba- 
bylon. In  Juda  little  more  remained  besides  the  shadow 
of  a  kingdom,  and  some  sad  remains  of  its  former  grandeur. 
A  merciful  God  seemed  unwilling  to  inflict  the  last  stroke 
upon  his  chosen  people  ;  he  permitted  their  power  to  sink  by 
degrees,  that  the  sight  of  present  calamities,  and  the  gradual 
approach  of  greater  evils,  might  awaken  them  to  repentance. 
Sedecias,  the  uncle  of  Joachin  and  son  of  Josias,  was  invest- 
ed with  the  title  and  appearance  of  king  under  Nebuchodo- 
nosor. He  was  a  worthless  prince,  averse  to  every  thing 
that  was  good,  deaf  to  the  exhortations  of  Jeremiah,  and  bu- 
ried in  vice.  The  body  of  the  people  imitated  the  example 
of  their  prince  ;  they  defiled  the  land  with  pagan  crimes,  they 
insulted  the  prophets,  and  laughed  at  the  divine  threats.  Se- 
decias, in  the  ninth  year  of  his  reign,  revolted  against  the 
king  of  Babylon,  and  his  revolt  brought  on  the  punishment 
due  to  his  other  crimes.  Nebuchodonosor  led  a  formidable 
array  against  him,  and  blocked  him  up  in  the  city  of  Jerusa- 
lem. Though  beset  with  the  terrors  of  war  without,  and 
pinched  with  the  miseries  of  famine  within,  the  besieged 
vigorously  defended  themselves  for  two  years.  A  wide 
breach  was  at  last  made  in  the  wall,  and  the  town  carried  by 
assault :  the  wretched  Jews  had  nothing  to  trust  to  but  flight 
and  the  victor's  clemency.  Sedecias  escaped  by  night,  and 
fled  towards  Jericho.  But,  being  overtaken  and  brought 
back,  he  was  presented  to  Nebuchodonosor,  who  executed 
severe  vengeance  upon  him.  Having  ordered  his  sons  to  be 
massacred  before  his  face,  he  plucked  out  his  eyes,  loaded 
him  with  irons,  and  carried  him  away  captive  to  Babylon. 
Nebuchodonosor,  having  thus  taken  not  so  much  his  own  as 
the  Almighty's  revenge  upon  a  stifl*-necked  people,  returned 
in  triumph  to  his  own  country,  leaving  Nal)uzardan,  his  ge- 
neral, to  complete  the  ruin  of  Juda.  His  onlers  were  to 
throw  down  the  walls  of  Jerusalem,  to  demolish  the  temple, 
the  royal  palace,  and  the  rest  of  the  houses,  to  strip  the  in- 
habitants of  every  valuable  eflcct  they  had,  and  transiK)rt 
them  to  Babylon,  so  tliat  none  should  remain,  except  the  (K)Oi 


262  HISTORY  OF  THE  [age v. 

husbandmen,  who  were  necessary  to  cultivate  the  vineyards 
and  plough  the  land. 

Such  was  the  dismal  state  to  which  Jerusalem  was  reduc- 
ed in  punishment  of  her  sins.  Such  was  the  fall  of  that  once 
happy  city ;  and  with  such  energy  of  expression  is  her  devas- 
tation described  by  Jeremiah,  in  his  Lamentations,  that  one 
must  have  lost  the  sense  of  feeling,  not  to  sympathize  with 
the  prophet  in  his  grief.  Holy  is  our  grief,  and  salutary  is 
our  affliction,  says  saint  Austin,  when,  to  a  sincere  detesta- 
tion of  sin,  we  join  our  tears  of  compassion  for  the  suffering 
sinner. 


A.  M.  3417.]    Destruction  of  the  Kingdom  of    [A.  D.  583. 
Juda.  4  Kings  25. 

Nabuzardan  executed  the  orders  of  his  royal  master 
with  a  severe  hand.  The  destruction  of  every  thing  both 
great  and  sacred  in  Jerusalem  was  completed ;  amongst  the 
miserable  inhabitants  that  were  collected  for  their  transmi- 
gration into  the  country  of  Babylon,  w^as  the  prophet  Jere- 
miah. Nebuchodonosor,  out  of  respect  to  his  eminent  sanc- 
tity, had  given  special  orders  about  him.  Nabuzardan  had 
also  a  great  reverence  for  the  holy  man,  and  left  it  to  his 
choice,  either  to  accompany  the  captives,  or  remain  in  his  own 
country.  Compassion  for  the  distressed  husbandmen,  who 
were  left  without  help  or  counsel,  determined  the  prophet  to 
choose  the  latter.  But  his  presence  was  of  little  service  to 
men,  who  were  too  headstrong  to  profit  by  advice.  The  ap- 
pointment of  Godolias  to  be  their  governor  excited  their 
jealousy  ;  they  refused  to  submit  to  his  authority  ;  they  rose 
up,  and  murdered  him  and  his  attendants  in  the  town  of  Mas- 
phat.  When  they  had  committed  the  rash  action,  they  began 
to  consider  and  to  dread  the  consequences  :  they  reflected 
that  Godolias  had  been  appointed  by  Nebuchodonosor,  and 
that  the  murder  they  were  guilty  of  would  be  looked  upon 
as  a  treasonable  insult  against  the  royal  authority.  The  fear 
of  punishment  made  them  unanimously  resolve  to  abandon 
the  country  and  fly  into  Egypt.  Jeremiah  endeavoured  to 
calm  their  fears,  and  to  dissuade  them  from  their  purpose, 
promising  that,  if  they  staid,  no  harm  would  befall  them,  but, 
if  they  went,  that  they  should  every  one  of  them  perish  in  a 
land,  which,  like  their  own,  was  already  destined  to  destruc- 
tion.    Notwithstanding  that,  they  still  persisted  in  their  firs^ 


AGE  v.]  HOLY  BIBLE.  263 

resolution  ;  their  fears  of  the  Chaldeans  made  them  deaf  to 
reason,  and  they  unfortunately  concluded,  that  there  was  no 
other  way  to  preserve  their  lives  than  by  retreating  into 
Egypt. 

Thus  was  Juda  abandoned  by  the  remaining  part  of  its 
natives,  and  reduced  to  a  lonesome  desert ;  thus  was  the 
plummet  of  the  house  of  Achab,  and  the  cord  of  Samaria, 
stretched  out  upon  Jerusalem,  as  the  Lord  had  long  threaten- 
ed ;  thus  was  the  kingdom  of  Juda  blotted  out,  and  the  de- 
generate Hebrews  driven  from  the  land  which  had  been  giv- 
en to  their  forefathers,  as  an  inheritance  for  ever,  if  they  had 
remained  faithful  to  the  Lord  their  God.  Jeremiah  had  used 
his  endeavours  to  make  the  people  sensible  of  their  crimes, 
and  exhorted  them  to  avert  the  stroke  of  divine  vengeance 
by  a  timely  repentance.  Being  actuated  with  true  zeal,  he 
sought  their  salvation,  not  their  praise  ;  he  flattered  not  their 
sins ;  he  spoke  not  what  might  please,  but  what  he  thought 
might  instruct  and  rouse  them  :  and,  when  he  found  that  nei- 
ther his  representations  nor  his  exhortations  had  any  effect 
upon  men,  who  were  running  headlong  into  ruin,  he  admo- 
nished them  to  be  upon  the  watch  against  the  corruptions  of 
Babylon,  lest,  in  the  midst  of  idolaters,  they  might  forget  the 
religion  of  their  ancestors,  and  adopt  the  superstition  of  the 
Gentiles. 


A.  M.  3420.]   The  Prophet  Jeremiah.  Jer.  38.    [A.  C.  580. 

Jeremiah,  not  being  able  to  persuade  that  miserable  rem- 
nant of  the  Jews,  whom  Nebuchodonosor  had  spared,  to  re- 
main in  their  own  country,  was  forced  to  accompany  them 
into  P^gypt,  where,  according  to  the  Hebrew  tradition,  he  fell 
a  martyr  to  their  resentment  for  having  reprehended  them 
for  their  idolatry.  Jeremiah  was  of  the  sacerdotal  race,  and 
noted  amongst  his  contemporari(^s  for  great  Iioliness  of  life. 
Hoing  sanctified  from  liis  mother's  womb,  he  was  in  the  early 
years  of  his  youth  called  to  the  ministry  of  God's  word,  and 
began  to  preach  by  the  time  he  had  attained  the  fifteenth 
year  of  his  age.  He  was  favoured  with  many  revelations  re- 
lative to  the  future  misfortunes  of  the  Jews.  In  his  style  and 
manner  of  expression,  he  is,  of  all  the  prophets,  the  most  pa- 
thetic, as  appears  from  his  Lamentations,  lie*  saw  the  holy 
city  ot*  Jerusalem  overrun  with  vices,  which  he  knew  would 
end  in  the  ruin  of  his  country,  and,  therefore,  never  ceased 
to  admonish  his  fellow  citizens  of  the  impending  calamities, 


264  HISTORY  OF  THE  [age  v. 

which  God,  in  his  anger,  had  prepared  for  the  punishment  of 
an  impenitent  people.  His  zeal  displeased  the  wicked,  and 
excited  the  animosity  of  the  great.  Jeremiah  saw  the  storm 
of  persecution  gathering  round  him  ;  he  saw  his  enemies  pre- 
pared to  take  away  his  life,  but  was  not  daunted  ;  he  heard 
their  threats,  but  did  not  shrink  from  his  duty ;  being  ready 
to  seal  with  his  blood  the  truths  he  uttered,  the  violence  of 
his  persecutors  made  him  more  animated  and  vigorous  in  his 
public  discourses.  The  wicked  princes  of  the  people  would 
hear  him  no  longer  ;  they  applied  to  Sedecias  for  leave  to 
throw  him  into  a  cistern  of  deep  mud.  The  king,  though  an 
admirer  of  the  holy  prophet,  weakly  yielded  to  their  request, 
which  was  immediately  put  into  execution  ;  and  Jeremiah 
must  in  a  short  time  have  been  stifled,  if  the  king  had  not, 
upon  the  representation  of  one  of  his  officers,  quickly  ordered 
him  to  be  taken  out. 

Saint  Jerom  seems  to  wonder  how  a  man,  alone  and  unsup- 
ported, as  Jeremiah  was,  could  stand  against  so  many  power- 
ful adversaries  ;  the  holy  doctor  then  corrects  his  surprise, 
dives  into  the  cause  of  that  wonderful  effect  of  the  prophet's 
fortitude,  and  ascribes  it  not  to  the  abilities  of  man,  but  to 
the  omnipotence  of  God.  For,  in  the  very  first  page  of 
Jeremiah's  book,  we  find  that  God  has  promised  to  endue  him 
with  such  resolution  and  fortitude  of  mind,  as  should  enable 
him  to  stand  unshaken,  like  a  column  of  iron  or  a  wall  of 
brass,  against  the  attacks  that  should  be  made  against  him. 
He  was  assured  of  the  divine  protection,  and  from  thence 
arose  his  force  and  confidence.  From  the  same  source,  also, 
springs  that  magnanimity  and  undaunted  courage,  which  we 
so  deservedly  admire  in  the  martyrs  and  other  saints  of  God. 
In  this  sense,  saint  Cyprian  says  that  a  man  of  God,  that  is, 
a  man  who,  with  truth  upon  his  lips,  has  the  love  of  God  in 
his  heart,  and  the  fear  of  God  before  his  eyes,  defies  the 
keenest  rage  of  human  malice  :  such  a  man  may  be  deprived 
of  life  ;  he  cannot  be  overcome. 

A.  M.  3420.]     The  Prophet  Baruch,    Bar.  2.     [A.  C.  580. 

The  prophet  Baruch,  however  distinguished  for  his  noble 
birth,  was  more  illustrious  for  his  piety.  Drawn  by  the  love 
of  virtue,  he  bade  adieu  to  every  worldly  advantage  to  be- 
come the  disciple  of  Jeremiah,  whose  secretary  he  was,  and 
inseparable  companion  in  his  labours.  He  was  the  faithful 
interpreter  of  his  master's  will,  and  delivered  the  divine  man- 


AGE  v.]  HOLY  BIBLE.  265 

dates  to  a  sinful  nation  with  a  magnanimity  equal  to  that 
which  we  so  much  admire  in  the  conduct  and  writing  of  Je- 
remias  himself.  In  the  painful  hardships,  which  that  holy 
prophet  had  to  undergo,  either  in  the  discharge  of  his  minis- 
try, or  from  the  malice  of  his  enemies,  Baruch  never  left 
him,  being  always  ready  to  share  in  his  sufferings,  and  to  help 
him  by  his  services,  as  far  as  he  was  able.  Amidst  the  heavy 
trials,  which,  in  the  old  law,  were  a  figure  of  those  heavier 
labours  that  the  ministers  of  the  Gospel  were  to  undergo  in 
the  nev*^,  he  movingly  expresses  how  his  mind  was  affected 
at  the  evils  which  he  either  saw  in  others,  or  experienced  in 
himself.  Alas  !  unhappy  man  as  I  am,  says  he,  in  the  depth 
of  his  affliction,  why  does  the  Lord  thus  send  me  grief  upon 
grief  ?  I  pass  all  the  days  of  my  life  in  groans,  and  my  grow- 
ing sorrows  leave  me  no  repose.  Such  were  the  complaints 
of  a  man  labouring  under  the  load  of  adversity.  Many  of 
the  sufferings,  which  he  had  to  bear,  and  which  made  the 
subject  of  his  complaints,  were  the  consequence  of  his  attach- 
ment to  Jeremiah.  The  persecutions  that  were  raised  against 
the  one,  fell  Hkewise  upon  the  other  :  but  nothing  could  ever 
make  him  break  off  that  connexion,  or  depart  from  his  vene- 
rable master  as  long  as  he  lived.  He  remained  his  faithful 
attendant  in  life,  and  became  the  zealous  imitator  of  his  vir- 
tues after  death.  He  succeeded  him  in  instructing  and  ex- 
horting the  people  to  their  duty  ;  his  discourses  breathe  the 
same  ardent  zeal,  but  are  tempered  with  expressions  of  pro- 
found humility.  Behold  the  manner  in  which  he  addresses 
himself  to  almighty  God  :  Hear,  Lord,  our  humble  prayers, 
and  put  an  end  to  our  captivity  for  thy  own  sake  :  draw  us 
from  the  depth  of  our  afflictions,  that  the  world  may  know 
thou  art  the  Lord  our  God.  From  thy  holy  habitation,  O 
Lord,  cast  down  thine  eyes  of  pity  on  us ;  vouchsafe  only  to 
incline  thine  ear,  and  graciously  hear  us.  Open  thine  eyes, 
and  see  :  for  the  dead,  who  are  shut  up  within  the  tomb,  and 
whose  souls  are  severed  from  their  bodies,  shall  render  nei- 
ther honour  nor  glory  to  thy  name.  It  is  the  living, — who 
bend  beneath  the  weight  of  thy  chastisements ;  who  humble 
themselves  in  fasting  and  in  mourning ;  whose  eyes  are  grown 
dim  with  weeping,  and  whose  hearts  arc  rent  with  sorrow, — 
that  shall  give  glory  to  thee,  0  Lord,  and  make  thy  justice 
be  revered.  Hence  to  all  Christians,  who  are  the  disciples 
not  of  prophets  only,  but  of  a  crucified  God,  it  is  obvious  to 
conclude,  that,  in  their  sufferings,  they  must  be  humble  as 
well  as  patient :  for,  if  patience  be  the  perfection  of  charity, 
23  L  L 


26G  HISTORY  OF  THE  [age  v. 

humility  is  the  sanctification  of  patience,  which  is  the  support 
and  preservative  of  every  other  virtue. 

The  twelve  minor  Prophets, 

Isaiah  and  Jeremiah,  with  Ezechiel  and  Daniel,  are  called 
the  greater  prophets;  but  why  they  are  so  called,  no  other 
reason  can  seemingly  be  given,  than  that  they  are  more  dif- 
fuse and  voluminous  in  their  prophecies  than  others.  For 
all  prophecy  is  equally  from  God,  and,  whether  it  be  long  or 
short,  it  always  is  a  supernatural  gift  of  the  Holy  Ghost.  Be- 
sides the  four  we  have  mentioned,  there  are  twelve  others, 
who,  being  not  so  extensive  in  their  writings,  are  commonly 
called  the  minor  prophets.  The  time  in  w^hich  they  flourish- 
ed includes,  from  the  first  to  the  last,  about  four  hundred 
years  :  for  they  lived  not  all  at  once,  but  were  sent  at  differ- 
ent periods,  by  a  merciful  Providence,  to  oppose  the  torrent 
of  impiety,  and  to  rouse  the  faith  of  an  offending  people. 
Baruch  is  not  ranked  by  name  in  either  class  ;  for  the  pro- 
phecy, which  now  bears  his  name,  was  for  a  long  time  thought 
to  have  been  the  work  of  Jeremiah,  and,  in  effect,  is  yet 
believed  to  have  been  mostly  dictated  by  him,  though  penned 
by  Baruch  after  his  death. 

In  the  order  of  time,  the  first  of  the  minor  prophets  seems 
to  have  been  Jonas,  of  whom  mention  has  been  made  above  ; 
and  he  began  to  prophesy  when  he  w  as  very  young.  For  he 
foretold  the  conquests  which  Jeroboam  the  Second,  king  of 
Israel,  was  to  make  against  the  Syrians,  by  restoring  the  bor- 
ders of  Israel  from  Emath  to  the  sea.  This  was  under  the 
reign  of  Amasias,  king  of  Juda,  about  823  years  before  Christ. 
This  prophet's  mission  to  the  city  of  Ninive  was  of  a  later 
date. 

Osee  prophesied  under  Ozias,  Joathan,  Achaz,  and  Eze- 
chias,  kings  of  Juda,  and  continued  preaching  for  near  a  cen- 
tury, having  begun  about  815  years  before  Christ. 

Amos  prophesied  in  the  twenty-fifth  of  Ozias,  king  of  Juda, 
about  780  years  before  Christ. 

Abdias,  though  he  has  made  no  mention  of  the  time  in 
which  he  lived,  seems  to  follow  close  upon  the  two  last-men- 
tioned prophets. 

Micheas  prophesied  in  the  reign  of  Joathan,  king  of  Juda, 
and  expressly  specified  Bethlehem  for  the  place  of  our  bless- 
ed Saviour's  birth,  750  yeais  before  the  time. 

Nahum  prophesied  after  the  ten  tribes  were  carried  into 


AGE  v.]  HOLY  BIBLE.  267 

captivity,  and  foretold  the  destruction  of  Ninive.  He  lived 
under  Ezechias,  king  of  Juda,  about  713  years  before  Christ. 

Joel,  although  it  be  not  specified  in  what  reign  he  preached, 
seems  to  have  lived  under  king  Manasses,  king  of  Juda,  and 
foretells  the  great  evils,  that  were  coming  upon  the  people 
for  their  sins,  about  689  years  before  Christ. 

Sophonias  lived  in  the  reign  of  Josias,  son  of  Amon,  and 
pronounces  a  wo  upon  the  sinful  city  of  Jerusalem,  about 
630  years  before  Christ. 

Habacuc  was  cotemporary  with  the  prophets  Jeremiah 
and  Daniel,  foretold  the  invasion  of  the  Chaldeans  against 
Judea,  and  lived  to  see  his  prophecy  fulfilled  600  years  before 
Christ. 

Aggeus  prophesied  520  years  before  Christ,  and  was  zeal- 
ous in  encouraging  the  Jews  to  rebuild  the  temple  after  their 
return  from  Babylon. 

Zacharias  lived  at  the  same  time  with  Aggeus,  that  is,  a 
little  before  the  Babylonian  captivity.  He  speaks  very  clear- 
ly of  Jesus  Christ,  of  the  conversion  of  the  Gentiles,  and  the 
flourishing  state  of  Christ's  Church. 

Malachias  prophesied  after  the  temple  was  rebuilt,  and  is 
the  last  of  the  prophets.  For,  from  his  time,  no  prophet  ap- 
peared, till  John  the  Baptist,  according  to  his  prediction,  rose 
from  the  desert  to  prepare  the  way  for  the  great  Messias. 

All  these  holy  prophets,  as  is  evinced  by  their  writings, 
were  animated  with  the  same  spirit,  and  with  the  same  ener- 
gy inveighed  against  the  wickedness  of  their  times.  In  the 
most  explicit  and  decisive  terms  they  speak  of  the  promised 
Messias,  the  Father  of  the  future  age,  and  Saviour  of  the 
world.  And  the  Messias,  who,  by  the  mouth  of  these  pro- 
phets, thus  announced  himself  to  the  world  so  long  beforehand, 
has  convinced  mankind,  that  he  had  a  self-existent  being, 
before  he  took  flesh  and  dwelt  amongst  us,  and  that  the  time, 
at  which  he  chose  to  become  man,  was  fixed  by  his  own  free 
will.  For  prophecy,  according  to  the  Scripture  itself,  is  one 
oli  the  most  convincing  proofs  we  have  of  the  Divinity.  It 
can  belong  to  none  but  God  to  comprehend  the  boundless 
extent  of  ages,  and  in  his  eternity  to  behold  the  future,  as 
intimately  present  to  him  as  the  past.  Therefore  one  of  the 
holy  prophets,  in  insulting  the  idols  of  the  Gentiles,  confident- 
ly said,  Tell  us  the  secrets  of  futurity,  and  we  will  say,  you 
are  Gods. 


268  HISTORY  OF  THE  [age  v. 

A.M.  3410.]     The  Prophet  Ezechiel.  EziEc.  I,    [A.  C.590. 

EzECHiEL,  the  son  of  Buzi,  of  the  priestly  race,  was  in- 
spired by  almighty  God,  in  the  country  of  Babylon,  to  in- 
struct and  comfort  his  fellow  captives  by  his  prophetic  visions, 
which  are  conveyed  in  a  style  equally  mysterious  and  sub- 
lime. In  the  fifth  year  of  the  captivity  of  king  Joachin,  with 
whom  he  had  been  led  away  out  of  Judea,  eleven  years 
before  the  total  destruction  of  Jerusalem  under  Sedecias,  be- 
ing upon  the  bank  of  the  great  River  Chobar,  or  Euphrates, 
he  perceived  a  whirlwind  rising  from  the  north,  and  a  great 
cloud,  fraught  wath  fire,  which  enlightened  the  atmosphere 
around.  In  the  midst  of  the  fiery  cloud  appeared  four  living 
creatures,  who,  in  shape  and  body,  had  the  likeness  of  a  hu- 
man figure ;  but  their  head  and  feet  were  of  a  very  singular 
appearance.  For  each  one  had  four  faces  in  an  opposite  di- 
rection looking  towards  the  four  points  of  the  heavens  ;  the 
face  of  a  man  was  on  the  fore-part  of  all  the  four,  the  face  of 
a  lion  on  the  right,  on  the  left  was  the  face  of  an  ox,  and  be- 
hind was  the  face  of  an  eagle,  rising  somewhat  higher.  They 
had  four  wdngs,  one  on  every  side,  and  under  each  wing  a  hand, 
resembling  that  of  a  man ;  their  legs  were  straight,  and  the 
sole  of  their  feet  w  as  like  that  of  a  calf.  Two  of  their  wings 
covered  each  one's  body,  and  the  other  two  were  extended 
and  lifted  up,  as  it  were  ready  for  flight.  Whenever  they 
moved, — and  they  moved  as  the  impulse  of  the  Spirit  directed 
them, — their  motion  was  straight  forward ;  and  they  ran  and 
returned  like  flashes  of  lightning ;  neither  did  they  turn  about, 
when  they  went,  each  one  having  his  face  always  pointing 
forward.  Their  whole  figure  glowed  with  the  appearance  of 
burning  coals  and  bright  flaming  lamps.  By  the  side  of  each 
cherub,  (for  the  prophet  tells  us,  that  he  knew  them  to  be 
cherubim,)  stood  a  wheel  with  four  faces,  of  an  immense  size 
and  dreadful  appearance,  shining  like  the  chrysolite  stone,  and 
having  their  circles  full  of  eyes.  Each  of  the  four  wheels  was 
a  compound  figure  of  two  wheels  set  across  one  another,  and 
so  formed  as  to  run  with  equal  volubility  towards  any  one  of 
the  four  points  of  the  world,  without  the  necessity  of  turning. 
For  the  same  divine  Spirit,  which  actuated  the  living  creatures, 
also  actuated  the  wheels ;  and  they  all  stood  still,  or  moved 
on  in  the  same  proportion  and  velocity  together,  as  the  Spirit 
of  life  impelled  them,  forming,  as  it  were,  a  magnificent  cha- 
riot, in  which  the  Almighty  rode.  For  over  the  heads  of  the 
living  creatures  was  expanded  the  likeness  of  the  firmament 


AGE  V.J  HOLY  BIBLE.  269 

lesombling  crystal,  and  above  the  firmament  a  throne,  shining 
like  the  sapphire-stone ;  and  on  the  throne  was  the  appearance 
of  a  man,  glowing  like  resplendent  brass  from  his  loins  up- 
wards, and  from  his  loins  downwards  like  shining  fire.  At 
the  sight  of  this  awful  vision,  Ezechiel  fell  upon  his  face  :  the 
Lord  bade  him  rise,  and  announce  his  judgments  to  the  chil- 
dren of  Israel.  The  prophet  rose  in  obedience  to  the  divine 
command,  and  remained  seven  days  in  affliction  with  his  peo- 
ple, when  the  Lord  ordered  him  to  go  into  the  plain,  where 
he  showed  him  the  same  mysterious  vision  a  second  time. 
The  term  fixed  for  the  total  ruin  of  Jerusalem  was,  in  the  inte- 
rim, hastening  on  :  the  remaining  part  of  its  inhabitants  plung- 
ed into  fresh  crimes,  and  their  hearts  were  hardened  in 
iniquity.  In  the  sixth  year  of  king  Joachin's  captivity,  Eze- 
chiel saw  the  glory  of  the  Lord  a  third  time,  being  elevated 
in  spirit  to  Jerusalem.  The  four  living  creatures  and  the 
wheels  were  exhibited  to  him  in  the  same  manner  as  he  had 
seen  them  upon  the  banks  of  the  Euphrates.  He,  moreover, 
saw  six  champions  in  armour,  advancing  to  destroy  the  sinful 
city,  and  beside  them  a  man  clothed  in  linen,  whom  the  Lord 
commanded  to  take  off  the  burning  coals,  which  were  in  the 
midst  of  the  wheels  between  the  cherubim,  and  to  pour  them 
out  upon  Jerusalem.  After  that,  the  cherubim  lifted  up 
their  wings,  and  the  wheels  with  them,  and  the  glory  of  the 
Lord  departed  from  the  midst  of  the  city,  and  rested  upon 
the  mountain  of  Olives.  The  prophet  saw  it  no  longer,  and 
was  restored  in  spirit  to  the  land  of  Chaldea. 

The  images  which  were  exhibited  in  this  vision  to  Ezechiel,. 
seemed  calculated  to  impress  upon  the  minds  of  the  Jewish 
people  a  lively  and  respectful  idea  of  the  majesty  of  God, 
whom  they  had  been  used  to  consider  as  sitting  upon  the 
cherubim.  To  strike  with  awe,  and  to  deter  them  from  siji, 
the  j)rophet  described  the  Lord  as  coming  forth  to  chastise 
them  in  his  wrath,  which  was  represented  by  the  whirlwind 
and  fiery  cloud  arising  from  the  north  :  for  Babylon,  from 
whence  the  Almighty  poured  vengeance  upon  his  faithless, 
people,  lay  to  the  north  of  Jerusalem. 

A.M.  3417.]  EzechiePs  Vision  of  B&nes.EzTc.ST,  [A.C.583. 

Ezechiel  was  inspired,  as  has  been  seen,  to  declare  the 
severe  judgments  of  almighty  (Jod  to  the  impenitent  Israel- 
ites in  the  figurative  language  of  sublime  prophecy.     The 
visions,  in  which  he  saw  the  heavy  chastisements  prepared 
23  • 


270  HISTORY  OF  THE  [age  y. 

by  an  injured  Deity,  not  only  against  the  Jewish  nation  at 
that  time,  but  also  against  a  sinful  world  in  the  latter  days, 
are  mysterious  and  alarming.  He  was  likewise  favoured 
with  other  visions,  which  were  calculated  to  instill  comfort 
into  the  afflicted,  and  to  exhibit  the  pleasing  effects  of  the 
divine  goodness  to  a  repenting  people.  In  the  twenty-fifth 
year  of  his  captivity,  he  was  transported  in  spirit  to  one  of 
the  high  mountains  in  Judea,  where  he  saw  the  temple  of 
Jerusalem  restored  to  its  ancient  splendour,  and  the  glory  of 
the  God  of  Israel  entering  into  it  again  by  the  same  eastern 
gate,  through  which  he  had  seen  it  depart,  according  to  the 
appearance,  which  had  been  shown  him  twenty  years  before 
in  the  vision  of  wheels  and  cherubim  near  the  River  Chobar. 
The  re-establishment  of  the  Jewish  nation  had  some  years 
before  been  displayed  to  him  in  his  extraordinary  vision  of 
the  bones.  He  was  taken  up  by  the  Spirit  of  God,  and  set 
down  in  the  midst  of  a  plain,  which  was  scattered  over  on 
every  side  with  a  prodigious  number  of  dry  bones.  After  he 
had  been  led  round,  and  had  surveyed  the  horrid  spectacle  at 
leisure,  the  Lord  commanded  him  to  bid  those  bones  unite 
again,  and  resume  their  former  state.  The  prophet  spoke, 
as  he  was  commanded,  in  the  name  of  God,  by  whom  all 
things  live,  and  to  whom  nothing  is  difficult.  He  commanded 
the  dry  bones  to  hear  him ;  and,  as  he  prophesied,  behold,  a 
great  commotion,  with  a  rustling  noise,  began  amongst  them  : 
bones  approached  to  bones,  each  one  fixing  itself  in  its  re- 
spective socket ;  the  nerves  and  muscles  were  stretched  out 
upon  them,  flesh  grew  over,  and  they  were  clothed  with 
skin,  so  that  nothing  but  life  was  wanting  to  renew  and  per- 
fect their  former  being.  O  son  of  man,  said  the  Lord  God  to 
Ezechiel,  bid  the  Spirit  come  from  the  four  winds,  and  blow 
upon  the  dead,  that  they  may  live  again.  Ezechiel  spoke, 
and  at  his  word  the  Spirit  came  into  them,  and  they  lived, 
and  they  stood  upon  their  feet  an  exceeding  great  army. 
Almighty  God  was  then  pleased  to  explain  the  vision  to  his 
prophet,  and  informed  him  that  the  bones  were  the  house  of 
Israel,  who,  upon  the  destruction  of  their  city,  thought  their 
hopes  were  lost,  and  their  existence  entirely  cut  off";  but 
that  he  would  open  their  graves  ;  that  he  woulo  raise  and 
bring  them  back  into  the  land  of  Israel,  where  they  and  their 
children's  children  should  dwell ;  that  his  servant  David  should 
be  their  prince  for  ever  ;  that  his  tabernacle  should  be  with 
>  them  ;  that  he  would  be  their  God,  and  they  should  be  his 
people ;   that  the  nation,  in  fine,  should  know,  he  was  the 


AGE  v.]  HOLY  BIBLE.  271 

Lord,  the  Sanctifier  of  Israel,   when  his  sanctuary  should  be 
in  the  midst  of  them  for  ever. 

Thus  did  almighty  God  console  his  people  in  their  dis- 
tress ;  thus  did  he  assure  them  of  his  pardon  upon  their 
repentance  ;  and  thus  did  he  promise  to  lead  them  back  out 
of  their  captivity,  and  restore  them  to  their  country,  as  it 
effectually  came  to  pass  some  years  after  under  the  conduct 
of  Zorobabel.  This  consolatory  promise  of  almighty  God 
was  not  confined  to  the  bare  re-establishment  of  the  Jewish 
people  in  the  land  of  Israel  ;  it  included  also  those  greater 
blessings,  which  were  to  extend  to  all  nations  throughout  the 
world,  by  the  establishment  of  the  Christian  Church.  Founded 
in  a  covenant  of  peace  between  God  and  his  people,  and 
cleansed  from  sin  in  the  blood  of  Jesus  Christ,  the  son  of  David 
according  to  the  flesh,  the  Church,  as  one  undivided  fold,  was 
then  promised,  by  the  divine  Spirit,  that  it  should  multiply  and 
flourish  under  one  Shepherd  to  the  end  of  the  world. 

A.  M.  3410.]       The  Prophet  Daniel.   C.  13.       [A.C.  590. 

At  the  time  that  king  Joakim  first  fell  into  the  hands  of 
iVebuchodonosor,  Daniel,  a  youth  of  the  royal  blood  of  Ju- 
clea,  was,  with  many  others,  carried  away  to  Babylon.  When 
they  were  brought  thither,  he,  with  three  other  virtuous  and 
comely  youths,  whose  names  were  Azarias,  Ananias,  and 
Misacl,  was  chosen  out  by  Nebuchodonosor's  order  to  be  in- 
structed in  the  language  and  manners  of  the  Chaldeans.  As- 
phenez,  the  master  of  the  eunuchs,  committed  them  to  the 
care  of  Malasar,  a  principal  officer  at  court,  who  had  ordei*9 
to  see  them  daintily  nourished  with  the  provisions  of  meat 
and  wine  from  the  king's  table,  that,  at  the  end  of  three  years, 
they  might  be  fit  to  appear  before  the  king.  The  religious 
youths,  being  afraid  of  eating  any  thing  that  was  forbidden 
them  by  the  law,  earnestly  entreated  Asphenez  not  to  insist 
upon  their  tasting  any  thing  besides  water  and  legumes.  As- 
pheiiez,  however  willing  to  indulge  them,  was  apprehensive 
lest  such  a  diet,  instead  of  nourishing,  might  make  them  look 
pale  and  meager,  which  he  knew  would  displease  the  kmg. 
Daniel  therefore  made  his  application  to  Malasar,  and  begged 
they  might  be  allowed  to  try  their  meager  diet  only  for  ten 
days.  Malasar  consented,  and  at  the  end  of  the  term  there 
appeared  upon  their  cheeks  a  more  fresh  and  more  healthy 
bloom,  than  in  any  of  the  other  children,  who  had  been  pam- 
pered with  the  king's  delicacies.      Hence  we  see  how  much 


272  HISTORY  OF  THE  [age  v. 

God  is  pleased  with  a  well-regulated  abstinence,  according  to 
the  order  which  he  has  established,  and  that  it  is  not  so  much 
in  the  food  we  take,  as  in  the  blessing  which  he  gives  it,  that 
the  nourishment  of  life  consists.  The  four  Hebrew  children 
were  presented  to  the  king  at  the  end  of  three  years,  and 
were  found  so  well  accomplished,  that  in  science  and  wisdom 
they  far  surpassed  the  natives  of  the  country.  Daniel  distin- 
guished himself  even  above  his  companions.  He  shone  with 
superior  talents,  and  began  to  be  known  for  his  gift  of  prophe- 
cy, which  he  discovered  very  early  in  life  in  the  affair  of  the 
chaste  Susanna. 

Susanna  was  the  daughter  of  Helcias,  a  religious  man 
amongst  the  Jewish  captives,  and  married  to  one  Joakim,  who 
for  his  riches  was  distinguished  amongst  his  countrymen,  and 
to  whose  house  they  resorted  to  have  their  private  contests 
derided  by  the  two  judges,  whom  the  Babylonians  permitted 
them  to  choose  every  year.  Susanna  by  her  religious  parents 
had  been  timely  instructed  in  the  law  of  God,  and  received  an 
education  conformable  to  its  precepts.  To  this  pious  educa- 
tion the  holy  fathers  attribute  the  virtues  of  her  riper  years. 
Her  prudent  and  chaste  conduct  had  acquired  her  a  reputa- 
tion which  all  admired,  and  which  none  but  the  two  wicked 
elders,  who  were  appointed  judges  that  year,  would  hav€  at- 
tempted to  rob  her  of.  As  they  frequented  Joakim's  house, 
they  fixed  their  eyes  upon  his  wife,  and  fell  in  love  with  her ; 
for  the  comeliness  of  her  features  was  equal  to  the  chastity  of 
her  mind.  They  observed,  that,  when  the  people  departed  at 
noon,  Susanna  went  every  day  to  take  a  private  walk  in  her 
husband's  orchard,  where  there  w^as  a  bathing-place.  They 
were  as  yet  ignorant  of  each  other's  secret  designs  ;  but,  hap- 
pening one  day  to  meet  in  the  same  place,  and  for  the  same 
wicked  purpose  of  watching  an  opportunity  to  meet  with  Su- 
sanna alone,  they  discovered  their  passion  to  one  another,  and 
agreed  to  concur  together  in  pursuing  it.  They  stole  one  day 
privately  into  the  orchard,  and  lay  concealed.  Susanna,  sus- 
pecting nothing  of  their  being  there,  went,  as  usual,  to  take 
her  walk ;  it  was  a  hot  day,  and  the  coolness  of  the  stream 
invited  her  to  bathe.  She  bade  the  two  maids  that  attended 
her  fetch  the  oil  and  washing  balls,  and  carefully  shut  the 
doors  of  the  orchard.  The  maids  did  as  they  were  ordered, 
and  went  out  by  a  back  door.  They  were  no  sooner  gone 
than  the  two  elders  suddenly  arose,  and,  running  up  to  Susan- 
na, made  their  criminal  proposals,  and  pressed  her  consent, 
saying  that,  if  she  refused,  they  would  bear  witness  of  hex 


AGE  v.]  HOLY  BIBLE.  273 

having  sent  away  her  maids,  that  she  might  sin  in  private 
with  a  young  man  they  had  discovered  with  her.  The  vir- 
tuous Susanna  sighed,  and  said,  I  am  straitened  on  every 
side  ;  for  if  I  do  this  thing,  it  is  death  to  me,  and  if  I  do  it  not 
1  shall  not  escape  your  hands :  but  it  is  better  for  me  to  fall 
guiltless  into  your  hands,  than  to  sin  in  the  sight  of  God.  With 
that  she  raised  her  voice,  and,  as  loud  as  she  could,  cried  out 
for  help.  The  elders  also  cried  oiiit  at  the  same  time  :  full  of 
malice  and  vexation,  they  ran  to  the  orchard  gate,  and  de- 
clared to  all  they  met,  that  they  had  surprised  Susanna  in  the 
fact  of  adultery  ;  that  they  had  found  her  with  a  young  man, 
whom  they  had  attempted  to  secure,  but  for  want  of  help  had 
been  forced  to  let  go.  An  accusation  was  then  lodged  in  form 
against  the  innocent  Susanna,  and  she  was  cited  to  take  her 
trial  next  day  before  the  people. 

A.  M.  3410.]     Chastity  of  Susanna,   Dan.  1^.     [A.  C.  590 

Susanna's  family  were  all  in  tears ;  her  friends  stood 
blushing  with  shame,  and  covered  with  confusion  :  they  had 
been  long  acquainted  with  her  character,  and  knew  it  to  be 
the  very  reverse  of  what  she  was  then  accused  of.  She  was 
carried  to  the  place  of  trial ;  the  two  elders  were  already 
there,  her  judges,  witnesses,  and  accusers.  She  stood  before 
them  modestly  covered  with  her  veil,  which  those  wicked 
men  commanded  to  be  drawn  from  her  face,  that  so,  at  least, 
they  might  be  satisfied  with  her  beauty.  Her  friends  and  ac- 
quaintance wept.  She  poured  forth  a  flood  of  tears,  and, 
lifting  up  her  eyes  to  heaven,  as  the  witness  of  her  inno- 
cence, placed  her  confidence  in  the  Lord.  The  two  elders, 
rising  up  in  the  midst  of  the  people,  laid  their  hands  u|>on  her 
head,  stated  the  charge,  and  related  a  fictitious  story  of  their 
own  to  prove  it.  The  people,  being  swayed  by  their  author- 
ity, and  imposed  upon  by  the  venerable  appearance  of  their 
hoary  locks,  condenHKHl  her  to  death,  ujwn  no  other  evidence 
than  that  of  her  iniquitous  accusers.  As  soon  as  sentence 
was  given,  Susanna,  with  a  loud  voice,  called  upon  God,  to 
whom  the  most  hidden  things  arc  known  before  they  come 
to  |)ass,  and  solemnly  declared,  that  false  witness  had  been 
borne  against  her ;  that  she  was  innocent,  and  should  die 
guiltless  of  the  crime,  which  was  maliciously  forged  by  her 
enemies.  Ffer  cries  were  heard  by  the  Lord,  though  disre- 
garded by  men.  As  she  was  led  to  be  put  to  death  n  itif.l,a* 
young  boy,  being  moved  by  the  impulse  of  God's  '  it, 

Mn 


274  HISTORY  OF  THE  [age  v 

cried  aloud,  I  am  innocent  of  the  blood  of  this  woman  :  re- 
turn to  judgment,  ye  children  of  Israel,  for  they  have  borne 
false  witness  against  her.  Though  single  and  unsupported 
in  the  middle  of  a  furious  crowd,  says  saint  Bernard,  Daniel 
raised  his  voice  in  favour  of  oppressed  innocence,  and  pub- 
licly protested  against  a  sentence,  which  he  knew  to  be  unjust. 
He  had  the  people  and  the  judges  against  him  :  but  he  rather 
chose  to  expose  himself  to^the  censure  of  men,  than,  by  a 
guilty  silence,  betray  his  conscience  in  the  sight  of  God.  The 
people  were  struck,  and  returned  in  haste  to  the  place  of 
judgment.  The  old  men  invited  Daniel,  since  God  had 
given  him  the  honour  of  old  age,  to  sit  down  amongst  them. 
Daniel  told  the  people  to  separate  the  two  old  men,  that  he 
might  examine  them  apart.  His  advice  was  followed  ;  he 
questioned  them  separately  about  the  place,  and  asked  under 
what  tree  they  had  seen  the  pretended  crime  committed. 
They  had  not  been  aware  of  that  question,  nor  prepared  their 
answer  ;  the  one  contradicted  what  the  other  had  affirmed. 
The  forgery  by  that  means  was  detected ;  the  adulterous 
judges  were  convicted  of  perjury  and  slander,  and  condemned 
to  suffer  the  punishment  to  which  they  had  just  before  con- 
demned the  chaste  and  innocent  Susanna. 

The  holy  fathers  speak  in  a  very  high  strain  of  Susanna's 
virtue  :  she  may  be  justly  styled  the  honour  of  her  sex,  while 
the  two  elders  will  be  always  detested  as  the  disgrace  of  men. 
Being  judges,  and  advanced  in  life,  their  age  and  office  gave 
them  great  sway  amongst  the  people,  and  that  sway  they  made 
use  of  to  oppress  the  innocent  for  a  crime,  of  which  they  alone 
w^ere  guilty.  Admirable,  on  the  other  hand,  is  the  fortitude, 
that  Susanna  showed  in  the  attack  they  made  upon  her.  Alone, 
and  destitute  of  every  succour  but  what  she  hoped  from  God, 
she  was  suddenly  assaulted  by  two  men,  who  solicited  her  to 
an  action  which  her  heart  detested  :  they  promised  her  life 
and  secrecy,  if  she  consented,  public  shame  and  death,  if  she 
refused.  Susanna,  being  thus  reduced  to  the  alternative, 
either  of  consenting  to  sin  to  save  her  reputation  and  life 
from  danger,  or  of  sacrificing  both  to  preserve  her  innocence, 
did  what  the  love  of  virtue  inspired  her  to  do  ;  she  turned 
her  thoughts  on  God,  in  whom  her  heart  had  confidence,  as 
the  Scripture  expresses.  She  considered  him  present,  as  the 
judge  and  witness  of  her  conduct :  her  resolution  was  to  pre- 
serve her  soul  from  guilt,  to  retain  the  favour  and  friendship 
of  her  Creator :  resigned  to  whatever  the  malice  of  men 
could  do  against  her,  she  chose  to  secure  herself  a  life,  that 


AGE  v.]  HOLY  BIBLE.  275 

should  never  end.  Her  steady  virtue  therefore  received  the 
divine  blessing,  her  innocence  was  cleared,  her  husband  and 
friends  gave  praise  to  God  her  protector,  and  her  chastity 
is  become  a  pattern  for  all  succeeding  ages. 

A.  M.  3417.]  Nabuchodonosor^s  Dream,  Dan.  2.  [A.C.  583. 

The  manner  in  which  Daniel  had  acquitted  himself  in  sav- 
ing the  life  of  Susanna,  gained  him  great  credit  in  the  sight 
of  the  people  :  his  fame,  from  that  day  forward,  began  to  in- 
crease, and  he  was  soon  after  called  forth  to  shine  in  a  more 
conspicuous  sphere  of  life.  A  skill  more  than  human  in  in- 
terpreting dreams,  such  as  formerly  paved  the  way  to  Joseph's 
preferment  in  Egypt,  was  the  occasion  of  Daniel's  rising  to 
the  highest  dignities  in  Babylon.  But  Daniel's  talent  was 
still  more  excellent  than  that  of  Joseph,  inasmuch  as  Daniel 
discovered  not  only  the  meaning  of  the  dream,  but  also  the 
dream  itself.  Nabuchodonosor  had  had  a  dream,  of  which 
he  remembered  nothing  more,  than  that  he  had  been  terribly 
alarmed.  He  sent  for  the  wise  men  and  astrologers  of  his 
kingdom,  to  tell  him  what  it  was.  They  all  declared  it  to 
be  impossible  for  any  man  upon  earth  to  divine  what  another 
man  had  dreamed  of,  and  that  none  but  the  gods  themselves, 
whose  conversation  was  not  with  men,  could  satisfy  the  king's 
demand.  Nabuchodonosor  grew  furious  at  their  answer, 
and,  in  his  wrath,  gave  immediate  orders  that  all,  who  had 
the  name  of  wise  men,  should  be  put  to  death.  The  order 
was  hastened  into  execution :  Daniel,  and  his  three  compa- 
nions, Ananias,  Azarias,  and  Misael,  were  reputed  in  the 
number  of  wise  men,  and  accordingly  sought  for  to  be  put  to 
death.  They  had  not  yet  heard  of  the  extraordinary  and 
cruel  decree,  which  the  king  had  passed  for  that  purpose,  and 
remained  ignorant  of  their  danger,  till  the  very  man,  who  had 
the  execution  of  the  order,  informed  them  of  it.  Daniel 
went  immediately  to  the  king,  and  begged  he  might  have 
some  time  allowed  him  to  consider  upon,  and  resolve  his  in- 
tricate question.  Being  indulged  in  his  request,  he  came 
back  to  his  companions,  desired  them  to  join  with  him  in 
prayer  to  the  Father  of  lights,  and  that  very  night  the  whole 
mystery  was  revealed  to  him  in  a  vision.  He  presented 
himself  next  day  l)efore  the  king,  and  offered  not  only  to  re- 
late, but  to  interpret  the  dream,  which  none  of  the  wise  men 
of  Babylon  wore  knowing  enough  to  find  out.  Nabuchodono- 
sor seemed  to  express  some  doubt  whether  Daniel  himself 


276  HISTORY  OF  THE  [age  y. 

would  be  able  to  satisfy  his  demand,  but  desired  to  hear  what 
he  had  to  say.  Daniel  then  began  :  Being  in  your  bed,  O 
king,  you  began  to  think  what  revolutions  might  happen  in 
aftertimes,  and  He,  to  whom  no  mystery  is  unknown,  show- 
ed you  the  things  that  are  to  come.  You  saw  in  your  sleep 
a  tall  and  bulky  statue,  of  a  horrible  aspect,  standing  before 
you.  The  head  of  the  statue,  was  of  gold,  the  breast  and 
arms  of  silver,  the  belly  and  the  thighs  of  brass,  the  legs  of  iron, 
and  the  feet  partly  iron,  partly  clay.  You  saw  it  standing  in 
that  manner,  till  a  stone,  which,  without  the  help  of  human 
hands,  was  cut  from  a  mountain,  struck  it  on  the  feet^  and 
crumbled  the  whole  into  dust :  after  that,  the  stone  itself  be- 
came a  great  mountain,  and  filled  the  whole  earth.  Such,  O 
king,  was  your  dream,  and  this  is  the  interpretation  of  it : 
The  golden  head  of  this  huge  statue  denotes  you  and  your 
empire.  To  yours  shall  succeed  a  second,  but  less  empire, 
of  silver,  which  shall  be  followed  by  one  of  brass,  till  the 
fourth,  of  iron,  shall  arise,  and  break  down  all  before  it.  But, 
as  the  statue's  feet  were  partly  iron  and  partly  clay,  so  shall 
this  kingdom  be  parted  within  itself,  when  from  God  a  fifth 
kingdom  shall  be  established,  which  shall  extend  itself  over 
the  whole  earth,  and  which  no  power  shall  ever  overturn, 
and  no  length  of  ages  put  an  end  to.  Nabuchodonosor  lis- 
tened with  attention  to  the  wonderful  narration,  stood  asto- 
nished at  the  prophet's  wisdom,  and,  at  the  conclusion  of  his 
discourse,  bowed  respectfully  down  to  do  him  homage,  con- 
fessing his  God  to  be  the  God  of  gods,  and  the  Lord  of  kings. 
Daniel  was  immediately  loaded  with  honours  and  royal  fa- 
vours ;  he  was  created  prince  over  all  the  provinces  of  Ba- 
bylon ;  and,  at  his  request,  his  three  Hebrew  companions, 
whose  names  were  changed  into  Sidrach,  Misach,  and  Abde- 
nago,  were  appc^inted  to  preside  over  the  public  works  ill  the 
particular  province  of  Babylon.  This  department  required 
their  attendance  in  the  country,  while  Daniel,  now  called 
Balthassar,  was  constantly  about  the  king's  palace. 

A.  M.  3417.]     Hebrews  in  the  fiery  Furnace,      [A.  C.  583. 
Dan.  3. 

The  three  young  Hebrews  soon  found,  that,  in  their  ele- 
vated station,  they  had  much  envy  and  malevolence  to  strug- 
gle against.  The  Babylonian  nobles  thought  themselves  dis- 
graced by  those  honours  which  were  bestowed  on  strangers, 
and  watched  evp.ry  opportunity  of  revenge.      Nabuchodono- 


AGE  v.]  HOLY  BIBLE.  277 

sor  had  set  up  a  golden  statue  of  an  enormous  size,  and,  by 
a  public  edict,  commanded  the  nobles  and  chiefs  of  his  king- 
dom to  come  to  the  dedication  of  it,  and  to  adore  it,  under 
pain  of  death.  The  day  appointed  for  the  ceremony  was  at 
hand ;  the  Chaldean  princes,  the  captains  and  governors  of 
the  provinces,  repaired  to  the  plain  where  the  statue  stood  : 
the  music  began  to  play,  and,  at  the  sound,  all  fell  prostrate, 
as  they  were  ordered,  to  adore  it.  Ananias,  Azarias,  and 
Misael,  did  not  attend  :  their  absence  was  taken  notice  of  by 
their  enemies,  who  eagerly  seized  that  occasion  of  venting 
their  spleen,  and  of  accusing  them  of  disobedience  to  the  king. 
The  king  sent  for  them  ;  he  stormed,  and  threatened  to  cast 
them  into  the  fiery  furnace,  unless  they  complied  with  his 
edict,  like  the  rest  of  his  subjects.  The  three  youths  were 
not  to  be  moved  by  such  threats  ;  full  of  faith  and  holy  confi- 
dence, they  steadily  replied,  that  the  God  whom  they  ador- 
ed was  able  to  deliver  them  from  every  evil  that  the  king's 
hand  could  throw  upon  them ;  but,  if  it  was  his  divine  will  to 
let  them  suffer,  that  they  were  ready  for  the  worst,  and  the 
king  might  know,  that  they  would  not  adore  his  statue,  nor 
any  of  his  gods.  Irritated  by  an  answer  which  he  did  not 
expect,  and  which  his  pride  could  not  brook,  Nabuchodono- 
sor  ordered  them  to  be  bound,  and  cast  into  the  burning  fur- 
nace, which,  on  that  occasion,  was  made  seven  times  more 
hot  than  usual.  The  order  was  immediately  executed  :  the 
three  Hebrews  were  bound  by  the  feet,  and  cast  into  the 
flaming  furnace,  clad  as  they  were  with  their  robes  and  gar- 
ments. They  fell  down  amidst  the  harmless  flames,  whilst 
the  men,  who  cast  them  in,  were  burnt  to  death.  Then  Aza- 
rias, standing  up,  raised  his  voice  in  the  name  of  all  three, 
and  called  upon  the  God  of  their  forefathers  for  protection. 
Almighty  God  sent  his  angel  to  their  relief;  the  angel  struck 
off  their  bands,  and  fanned  them  with  a  most  refreshing 
breeze,  as  he  walked  to  and  fro  with  them  amidst  the  surround- 
ing flames.  Full  of  admiration  and  gratitude  for  this  miraculous 
interposition  of  the  divine  power,  they  all  three,  as  with  one 
voice,  began  to  sing  a  sublime  hynm  of  thanksgiving,  in  which 
they  invited  the  whole  creation  to  join  them  in  proclaiming 
the  praises  of  the  Most  High.  The  king's  servants,  in  the 
interim,  ceased  not  to  throw  in  brimstone,  pilch,  and  tow, 
to  feed  the  flames,  which  burst  out,  and  consumed  such  of 
the  Chaldeans  as  were  near  the  furnace.  The  spectators 
stood  astonished  :  Nabuchodonosor  rose  in  haste  to  behold 
the  holy  youths  in  the  furnace,  and,  as  he  approached,  saw 
24 


278  HISTORY  OF  THE  [age  v. 

with  them  a  fourth  personage,  whose  form  was  like  that  of 
an  angel.  Struck  with  astonishment,  he  went  to  the  door  of 
the  furnace,  and  said,  Sidrach,  Misach,  and  Abdenago,  ser- 
vants of  the  most  high  God,  come  forth  !  They  came  out  im- 
mediately :  the  Babylonian  chiefs  flocked  round  to  examine 
them,  and  found  that  the  fire  had  had  no  power  on  their  bodies  ; 
that  it  had  neither  touched  their  garments,  nor  singed  so 
much  as  a  single  hair  of  their  heads.  Then  Nabuchodonosor 
broke  forth  in  praise  of  the  great  God,  who  had  so  wonder- 
fully delivered  his  three  faithful  servants,  and  published  an 
edict,  by  which  he  made  it  death  for  any  one,  who  should 
dare  to  blaspheme  the  God  of  Sidrach,  Misach,  and  Abdena- 
go ;  and  them  he  promoted  to  new  dignities  in  the  province 
of  Babylon. 

The  three  Hebrew  youths,  thus  tried,  and  thus  protected 
in  the  fiery  furnace,  exhibit  a  lively  image  of  the  saints,  as 
the  holy  fathers  remark,  in  their  various  trials  of  affliction . 
An  angel  of  the  Lord  descended  with  them  into  the  furnace, 
and  the  fire  consumed  nothing  that  belonged  to  them  besides 
their  bonds ;  they  felt  a  cool  and  refreshing  comfort  from  the 
flames,  which  burst  out  with  vehemence  upon  their  torment- 
ors. So  it  happens  in  the  persecutions  of  the  saints.  When- 
ever persecutors  vent  their  spite,  whether  by  tortures  or  by 
penal  laws,  the  sharpest  pain  recoils  back  upon  themselves, 
while  the  objects  of  their  malice  are  repaid  with  consolation 
in  their  sufferings  for  a  good  cause.  Afflictions  only  hurt  the 
body  :  they  purify  and  perfect  the  souls  of  God's  chosen  ser- 
vants :  the  unction  of  the  Holy  Ghost  allays  their  outward 
pains,  and  fills  their  hearts  with  inward  joy. 

A.  M.  3434.]    Nabuchodonosor'^ s  Chastisement.    [A.  C.  566. 
Dan.   4. 

The  good  fortune  that  attended  Nabuchodonosor  in  his 
warlike  expeditions,  had  added  Egypt  to  his  former  conquests. 
Victory  made  him  insolent :  his  immense  riches,  and  vast 
extent  of  empire,  inspired  him  with  such  notions  of  his  own 
excellence,  that  he  fancied  himself  to  be  something  more  than 
mortal.  But,  as  a  proof  to  all  succeeding  ages,  that  the  great- 
est potentates,  m  spite  of  their  prosperity  and  splendid  opu- 
lence, are  still  but  poor  and  feeble  men,  God  was  pleased  to 
chastise  that  haughty  monarch  in  a  manner  the  most  humih- 
ating.  Nabuchodonosor,  in  a  dream,  saw  the  heavy  stroke, 
which  was  prepared  to  lower  him,  though  he  could  not  com- 


AGE  v.]  HOLY  BIBLE.  279 

prehend  it.     Perplexed  and  terrified  at  the  mysterious  vision 
that  was  shown  him,  he  consulted  Daniel,  of  whose  enhght- 
ened  knowledge  and  superior  wisdom  he  had  been  already 
witness,  and  begged  him  to  interpret  his  dream,  which  he  re- 
lated as  follows :  In  my  sleep,  said  he,  I  saw  a  flourishing 
tree,  which  seemed  to  lift  its  head  above  the  clouds,  and  to 
spread  its  branches  from  one  extremity  of  the  earth  to  the 
other.     It  was  luxuriantly  clothed  with  comely  leaves,  and 
loaded  with  delicious  fruit.     The  animals  of  the  earth  were 
nourished  under  its  shade,  and  the  birds  of  the  air  made  their 
dwelling  in  its  boughs.     The  form  of  some  heavenly  watch- 
man descended  from  above,  who,  with  a  loud  voice,  cried  out, 
Cut  down  the  tree,  lop  off  the  boughs,  and  scatter  the  fruit 
thereof;  but  leave  the  stump  of  its  roots,  and  let  it  be  tied 
with  a  band  of  iron  and  brass  ;  for  seven  revolving  seasons  let 
it  be  wet  with  the  dew  of  heaven  ;  let  his  heart  be  changed 
from  man's,  and  let  his  portion  be  with  beasts  amongst  the 
grass  of  the  earth.     Daniel  listened  attentively  to  the  king's 
narration,  till  he  had  heard  the  whole  :  he  remained  silent  for 
a  whole  hour,  fixed,  as  it  were,  with  thought,  and  much  troubled 
in  mind,  till,  at  the  king's  command,  he  thus  began  to  explain : 
The  tree,  my  liege,  which  you  saw,  is  yourself,  whose  great- 
ness reaches  to  the  heavens,  and  whose  power  extends  to  the 
boundaries  of  the  earth.     The  words  of  the  holy  watchman 
express  the  sentence,  which  the  Most  High  hath  pronounced 
against  you.     For  you  shall  be  driven  from  the  society  oi 
men  ;  your  dwelling  shall  be  with  beasts  and  the  wild  inhabit- 
ants of  the  forest ;  you  shall  eat  grass  like  an  ox ;  you  shall  be 
exposed  to  the  dew  of  heaven,  till,  at  the  end  of  seven  years, 
you  shall  be  convinced,  that  the  Most  High  ruleth  over  all 
kingdoms  here  below,  and  disposeth  of  them  as  he  pleaseth. 
But,  as  the  root  of  the  tree  was  suffered  to  remain,  so  shall 
your  kingdom  still  remain  to  you,  after  you  shall  have  known 
that  all  power  is  from  heaven.     VVherefore  be  not  displeased 
at  my  advice,  which  is,  that  you  redeem  your  sins  by  alms- 
d(0(l8,  and  your  iniquities  by  being  merciful  to  the  poor  :  (lod 
may  perhaps  forgive  your  oifences.     Nabuchodonosor  did  not 
piofit  by  the  advice.     At  the  end  of  the  twelve  months,  as  he 
was  walking  in  his  palace,  and  priding  liiinself  upon  the  great 
achiovemonts,  by  which  h(^  had  raised  Babylon  to  its  present 
pitih  of  grandeur,  he  heard  a  voice  from  heaven,  repeating 
to  hiin  the  sentence  of  his  chastisement,  as  before  pronounced 
by  Daniel :  he  was  immediately  struck  by  the  hand  of  God, 
a  beast's  heart  was  given  him,  and  he  ran  away  from  the  com- 


280  HISTORY  OF  THE  Lage  v, 

pany  of  men  to  eat  grass  like  an  ox,  and  be  exposed  to  the 
dew  of  heaven  for  seven  years.  During  that  time,  his  hair 
grew  out  like  the  plumage  of  an  eagle,  and  his  nails  became 
like  the  claws  of  a  bird  of  prey.  At  the  end  of  seven  years, 
he  lifted  up  his  eyes  to  heaven,  and  was  restored  to  his  senses. 
Being  sought  for  by  his  nobles  and  magistrates,  he  was  rein- 
stated in  his  kingdom  and  former  glory.  Cured  of  his  pride, 
and  convinced  of  the  justice  of  that  divine  Power,  which  had 
humbled  him  to  the  earth,  he  pubhshed  a  decree,  in  which  he 
related  these  wonders,  which  the  Most  High  had  wrought 
towards  him,  that  all  nations  of  the  earth  might  know,  that  the 
God  of  Daniel  was  the  true  and  only  God  of  the  universe. 

Such  was  the  chastisement  which  God  inflicted  on  Nabu- 
chodonosor  for  his  pride.  That  haughty  monarch  had  exalted 
himself  with  great  insolence  against  the  Almighty :  he  was 
therefore  degraded  from  his  throne,  and  driven  out  to  dwell 
with  wild  beasts  in  the  forest.  Similar  to  that  is  the  disgrace^ 
which  every  sinner  incurs  before  God,  when,  in  contradiction 
to  reason,  he  follows  the  impulse  of  his  passions,  and  quits 
the  fellowship  of  the  saints  to  run  after  the  objects  of  his  sen- 
sual appetites.  He  is  then  rightly  compared  to  irrational 
beasts,  says  the  psalmist,  and  is  made  like  unto  them.  To 
rise  from  so  deplorable  a  state,  let  him  lift  up  his  eyes  to 
heaven,  as  Nabuchodonosor  did  :  God  rejects  not  the  sighs 
of  the  penitent ;  he  is  ready  to  pardon  and  to  spare,  whenever 
his  mercy  is  implored  with  sincerity  and  truth. 

A.  M.  3442.J       Idol  of  Bel  and  the  Dragon,       [A.  C.  558. 
Da:^.  14. 

Nabuchodonosor  did  not  long  survive  his  re-establish- 
ment in  the  kingdom  of  Babylon.  He  was  succeeded  by  his 
son  Evilmerodach,  as  it  is  generally  thought,  who  seems  to  have 
been  a  friend  to  the  captive  Jews  :  for,  upon  his  accession  to 
the  throne,  he  not  only  released  king  Joachin  from  the  prison 
in  which  he  had  been  confined  seven-and-thirty  years,  but 
also  treated  him  with  a  respect  suitable  to  his  royal  dignity 
Daniel  enjoyed  the  same  honours  under  Evilmerodach  as  he 
did  under  his  predecessor.  Far  from  growing  remiss  in  his 
duty  to  God  by  the  favours  he  enjoyed  at  court,  the  holj- 
prophet  employed  his  power  to  destroy  the  worship  of  idols, 
and  promote  that  of  the  living  God.  The  favourite  idol  of  the 
Babylonians  was  called  Bel,  to  whom  they  affected  to  pay 
gi  eat  respect,  though  the  notions  they  had  formed  of  his  god- 


AGE  v.]  HOLY  BIBLE.  281 

ship  were  pitifully  low  and  sensual.  They  fancied  him  to 
stand  in  need  of  daily  food  for  his  existence,  which  they  plen- 
tifully supplied  him  with.  A  magnificent  temple  had  been 
built  in  his  honour ;  thither  they  repaired  to  pay  him  their 
devotions,  and  thither  they  every  day  sent  him,  for  his  sup- 
port, many  measures  of  the  finest  flour,  forty  sheep,  and  a 
proportionable  quantity  of  wine.  The  priests  of  this  idol  en- 
tered, by  night,  through  a  subterraneous  passage,  which  they 
had  secretly  contrived,  and,  by  carrying  off  the  provisions, 
made  the  ignorant  people  believe  that  they  were  eaten  by 
Bel.  Even  the  king  himself  was  imposed  upon  by  the  gross 
imposture,  and  went  every  day  to  worship  Bel  in  the  temple. 
He  invited  Daniel  to  accompany  him :  Daniel  was  too  en- 
lightened and  steady  in  his  worship  of  the  true  God  to  com- 
ply with  the  king's  request.  The  king  asked  him  why  he 
would  not  adore  Bel.  Because  I  acknowledge  no  artificial 
gods,  replied  Xhe  holy  man ;  I  worship  none  but  the  living 
God.  The  king  was  surprised  that  Bel  should  not  be 
thought  a  living  god,  since  he  daily  consumed  such  quantities 
of  meat  and  drink.  Daniel  smiled,  and  said,  that  a  god, 
which  was  nothing  but  clay  within  and  brass  without,  could 
not  want  either  meat  or  drink.  The  king,  in  anger,  called 
for  his  priests,  and  threatened  them  with  death,  if  they  did  not 
tell  him  what  became  of  the  meat  which  was  set  every  day 
oefore  the  idol.  If  it  is  consumed  by  Bel,  said  he,  Daniel 
shall  die,  for  having  blasphemed  against  him.  Be  it  done  ac- 
cording to  thy  word,  replied  Daniel.  The  king,  therefore, 
with  Daniel,  and  the  priests  of  Bel,  seventy  in  number,  en- 
tered the  temple  together.  Let  the  meats  be  set  upon  a 
table,  said  the  priests,  let  the  wine  be  prepared,  the  door 
then  shut  and  sealed  with  the  king's  ring;  and  if,  in  the 
morning,  they  arc  not  found  to  have  been  eaten  by  Bel,  we 
shall  suffer  death  ;  but  if  they  arc,  let  Daniel  tlicn  die,  who 
has  said  against  us.  .  The  priests  went  out ;  the  king  set  the 
meats  before  Bel,  and  Daniel  commanded  his  servants  to  bring 
ashes,  which  he  sifted  all  over  the  pavement  before  the  king : 
and,  going  forth,  they  shut  the  door  and  departed,  after  having 
scah'd  it  with  the  king's  ring.  The  priests  entered  by  night, 
according  to  custom,  with  their  wives  and  children,  through  a 
private  passage,  and  either  consumed  or  carried  off  the  whole 
provision.  The  king  arose  early  in  the  morning,  and  Daniel 
with  him.  Eager  to  know  the  event,  he  repaired  straight  to 
th(»  temple,  and  examined  the  seal,  which  ho  found  untouched 
and  whole.  As  soon  as  he  had  opened  the  door,  he  cast  his 
21  *  N  N 


^82  HISTORY  OF  THE  [age  v. 

eyes  upon  the  table,  and,  seeing  the  provisions  gone,  cried 
out.  Great  art  thou,  O  Bel,  and  there  is  no  deceit  in  thee  * 
Daniel  laughed,  and  held  the  king  from  passing  the  threshold, 
before  he  had  observed  the  pavement,  and  beheld  the  foot- 
steps of  men,  women,  and  children,  that  were  imprinted  in 
the  ashes.  The  king,  upon  examination,  found  private 
doors,  through  which  they  entered ;  and,  being  resolved  to 
strike  at  the  root  of  the  imposture,  ordered  the  priests,  with 
their  wives  and  children,  to  be  put  to  death,  delivering  Bel 
into  the  power  of  Daniel,  who  destroyed  both  the  idol  and 
the  temple. 

Daniel  had  scarce  disabused  the  king  of  one  error,  when 
he  fell  into  another  equally  gross  :  for,  a  monstrous  dragon 
being  found  in  the  same  place,  the  superstitious  Babylonians 
set  him  up  for  a  god  instead  of  Bel,  and  adored  him.  The  king 
endeavoured  to  persuade  Daniel  to  join  with  them  in  their 
adoration,  since  he  could  not  say  of  this,  as  \^  had  said  of 
Bel,  that  he  was  not  a  living  god.  Daniel  answered,  that  he 
adored  the  Lord  his  God,  the  Creator  of  heaven  and  earth  : 
that  this  other  was  no  living  god,  and  that,  by  his  permission, 
he  would  kill  the  dragon  without  sword  or  club.  The  king 
having  granted  him  leave,  he  made  up  a  composition  of  pitch, 
grease,  and  hair,  which  he  rolled  into  lumps,  and  gave  to  the 
dragon.  The  dragon  swallowed  them,  and  burst  asunder: 
upon  which  Daniel  exclaimed.  Behold  him  whom  ye  worship- 
ped !  The  essential  service  that  Daniel  rendered  to  the  king 
and  people  of  Babylon,  by  disabusing  them  of  their  errors, 
ought  to  have  received  some  recompense  :  it  met  with  none  ; 
it  was  repaid  with  enmity  and  persecution,  the  usual  portion 
of  the  saints,  in  return  for  the  good  they  wish  and  do  to  un- 
grateful men. 

A.  M.  3442.]         Daniel  in  the  Lions'  Den.        [A.  G.  658 
Dan.  14. 

The  grandees  of  Babylon,  being  exasperated  at  seeing 
their  deities  destroyed,  resolved  to  be  satisfied  with  nothing 
less  than  the  death  of  him  who  had  destroyed  them.  They 
gathered  round  the  king  in  a  tumultuous  manner,  and  insist- 
ed upon  Daniel's  being  delivered  into  their  hands,  threatening 
to  destroy  him  and  his  house  if  he  refused  to  comply.  They 
told  him  that  he  was  become  a  Jew,  that  he  had  demolished 
Bel,  that  he  had  slain  the  priests,  and  killed  the  dragon. 
Terrified  at  their  insulting  menaces,  the  king  yielded  to  ne- 


AGE  v.]  HOLY  BIBLE.  283 

cessity,  and  abandoned  Daniel  to  their  resentment.  The 
people  no  sooner  had  the  prophet  in  their  power,  but  they 
cast  him  into  the  den,  where  seven  hungry  lions  stood  ready 
to  devour  him.  To  make  the  animals  more  greedy  of  their 
prey,  they  were  kept  fasting,  and,  during  the  time  that  Da- 
niel was  confined  amongst  them,  were  deprived  of  their  daily 
food.  But  the  Lord,  who  had  saved  the  three  youths  in  the 
fiery  furnace,  forgot  not  Daniel  in  the  lions'  den.  By  the 
ministry  of  an  angel,  he  not  only  shut  up  the  lions'  mouths, 
but  also  provided  him  with  food  in  the  very  place,  where  he 
had  been  thrown  for  food  to  the  ravenous  animals.  There 
was  at  that  time  in  Judea  a  prophet  called  Habacuc.  This 
virtuous  man  had  prepared  a  mess  of  pottage,  and  broken 
bread  for  the  reapers,  and  was  going  with  it  into  the  field, 
when,  behold,  an  angel  presented  himself  in  the  way,  and 
bade  him  carry  it  to  Daniel  in  the  lions'  den  at  Babylon : 
Habacuc  rep^ed,  that  he  did  not  know  where  Babylon  was  : 
upon  which  the  angel  took  him  up  by  the  hair  of  his  head, 
and,  conveying  him  in  that  wonderful  manner  through  the 
air,  set  him  down  at  the  mouth  of  Daniel's  prison.  Habacuc 
called  upon  him  by  name  to  take  the  dinner,  which  the  Lord 
had  sent  him.  Daniel  thankfully  received  it,  and  the  angel 
in  a  moment  restored  Habacuc  to  the  spot  in  Jewry,  from 
whence  he  had  brought  him.  Daniel  had  now  passed  six 
days  with  the  lions :  on  the  seventh  day  the  king  came  to 
the  den,  not  so  much  to  set  the  prophet  free  as  to  lament 
his  death.  He  looked  into  the  cave,  and,  seeing  him  not  only 
sound,  but  likewise  full  of  life,  with  ecstasy  exclaimed.  Great 
art  thou,  O  Lord,  the  God  of  Daniel !  He  ordered  the  holy 
man  to  be  taken  out  that  instant,  and  the  promoters  of  his 
intended  death  to  be  thrown  in,  where  the  lions  devoured 
them  in  a  moment  before  him.  The  king,  who  was  witness 
of  the  fact,  then  said  :  Let  all  the  inhabitants  of  Uie  universe 
revere  the  God  of  Daniel ;  for  he  is  the  Saviour,  and  he  it 
is,  who  performs  prodigies  and  wonders  upon  the  earth, 
wlio  hath  delivered  Daniel  out  of  the  lions'  den. 

Ecclesiastical  writers  observe,  that  if,  in  imitation  of  the 
Babyh)nian  king,  the  laws  ol*  retaliation  were  properly  en- 
forced, the  world  would  soon  be  cleared  of  all  rash  and  false 
accusers ;  nor  should  we  see  the  innocent  so  often  sacrificed, 
nor  the  slanderer  so  shamefully  encouraged.  Hut  such  evils 
are  permitted,  says  saint  Gregory,  for  the  good  which  an  alU 
.seeing  (iod  knows  how  to  draw  from  them.  Bv  such  triaU 
he  polishes  the  virtues  of  his  saints;  by  sufferings  he  strength- 


294  HISTORY  OF  THE  [age  v. 

ens  their  fidelity  in  his  service,  and  adds  new  lustre  to  their 
crown.  Thus  Abel's  innocence  was  tried  by  Cain's  malice  ; 
thus  was  Jacob's  patience  proved  by  Esau's  violence,  and 
David's  meekness  perfected  by  the  persecution  of  Saul. 

A.  M.  3444.]  Visions  of  Daniel  Dan.  7.        [A.  C.  556, 

EviLMERODACH  reigned  no  more  than  two  years,  and  had 
for  successor  his  son  Baltassar,  the  last  of  the  Chaldean 
kings.  In  the  first  of  this  king's  reign,  Daniel  gives  us  an 
account  of  a  vision  he  had,  in  the  following  manner  :  I  was 
in  my  bed,  says  he,  and,  behold,  I  saw  the  sea  agitated  by 
the  four  jarring  winds  of  heaven,  and  from  the  sea  came  forth 
four  monstrous  beasts,  differing  in  the  shape  one  from  ano- 
ther. The  first  was  like  a  lioness,  with  the  wings  of  an  ea- 
gle. I  beheld,  till  her  wings  were  plucked  off,  and  she  was 
lifted  up  from  the  earth,  and  stood  upon  her  jeet  as  a  man, 
and  the  heart  of  a  man  was  given  to  her.  The  second  beast 
resembled  a  bear,  with  three  rows  in  its  mouth,  to  which  it 
was  said.  Arise,  and  devour  much  flesh.  The  third  had  the 
appearance  of  a  leopard,  that  had  four  heads,  and  four  wings, 
like  the  wings  of  a  bird.  The  fourth  beast  was  of  a  more 
terrible  aspect  than  any  of  the  other  three.  He  was  exceed- 
ingly strong,  and  had  great  iron  teeth,  eating  and  breaking  in 
pieces,  and  treading  down  the  rest  with  his  feet.  He  had 
ten  horns,  in  the  middle  of  which  sprung  another  little  horn ; 
at  the  appearance  of  which  three  of  the  first  horns  were 
plucked  up  :  this  horn  had  eyes  like  the  eyes  of  a  man,  and  a 
mouth,  which  uttered  big  words.  Such  was  the  first  scene 
exhibited  to  the  prophet's  view ;  and  to  this  succeeded  another, 
in  which  the  Ancient  of  days,  God  himself,  appeared  upon 
his  throne  of  glory,  surrounded  by  thousands  and  thousands 
of  ministering  spirits.  And,  behold,  with  the  clouds  of  hea- 
ven came,  as  it  were,  the  Son  of  man,  to  whom  the  Ancient 
of  days  gave  honour,  and  power,  and  empire,  which  shall 
never  end.  I  trembled  with  respectful  fear,  continues  Da- 
niel, but,  being  eager  to  know  the  meaning  of  what  I  saw,  I 
approached  near  one  of  the  heavenly  attendants,  and  asked 
him  what  these  things  were  meant  to  signify.  The  four 
beasts  signify  four  kingdoms,  replied  the  spirit,  which  shall 
arise  upon  the  face  of  the  earth.  I  then  desired  to  be  in- 
formed of  some  particulars  concerning  the  fourth  beast,  which 
appeared  so  dreadful  and  different  from  the  other  three,  and 
the  angel  told  me  :    This  fourth  beast  is  the  fourth  kingdom, 


AGE  v.]  HOLY  BIBLE.  285 

which  shall  give  laws  to  the  universe  ;  the  power  of  this 
kingdom  is  greater  than  any  that  went  before.  It  shall  de- 
vour the  whole  earth,  and  shall  tread  it  down,  and  break  it 
in  pieces.  The  ten  horns  of  this  kingdom  are  ten  kings,  who 
shall  reign  therein.  After  them  shall  arise  another  king, 
more  powerful  than  the  former,  and  he  shall  bring  down 
three  kings.  He  shall  open  his  mouth  in  blasphemies  against 
the  Most  High ;  he  shall  cast  the  saints  of  God  under  his  (eet^ 
and  shall  proudly  think,  that  he  has  the  power  to  alter  times 
and  laws  at  his  discretion.  But  his  power  shall  be  soon  bro- 
ken, not  to  rise  again:  for  no  longer  than  a  time,  and  times, 
and  half  a  time,  shall  the  just  be  delivered  into  his  hands. 
The  Ancient  of  days  shall  then  come,  and  give  judgment  to 
his  saints  on  high.  The  time,  and  times,  and  half  a  time,  is 
a  mysterious  expression,  found  also  in  the  revelations  of  saint 
John,  upon  the  same  subject,  and  signifies  a  year  and  years, 
and  half  a  year,  that  is,  three  years  and  a  half.  The  four 
great  kingdoms  here  mentioned  by  the  prophet,  are  univer- 
sally understood  to  be  the  four  great  monarchies  of  the  As- 
syrians, Persians,  Greeks,  and  Romans,  and  the  last  horn 
arising  amidst  the  ten  upon  the  fourth  beast,  to  denote  the 
power  and  reign  of  Antichrist  for  three  years  and  a  half. 

Daniel,  two  years  after,  was  favoured  with  another  vision, 
in  which  he  was  apprized  of  several  particular  circumstances, 
relating  to  the  second  and  third,  that  is,  the  Persian  and 
Greek  empires.  And,  in  a  vision  which  he  had  in  the  third 
year  of  Cyrus,  he  was  carried  by  the  same  prophetic  spirit 
through  the  history  of  the  Persian  kings,  of  Alexander  the 
Great,  and  his  successors  in  the  Grecian  empire,  and  of  the 
wars  and  persecutions,  that  they  were  to  raise  against  the 
people  of  God,  till  the  Roman  arms  should  prevail  over  them, 
who  had  conquered  before.  Daniel  speaks  of  these  memo- 
rable revolutions  in  a  style  so  clear  and  intelligible,  that  Por- 
phyry, the  great  enemy  of  Christianity,  not  being  able  to  dis- 
pute the  truth  of  his  words,  has  represented  them  as  written 
by  an  historian  who  related  past  events,  lest  he  should  be 
obliged  to  confess  that  one  sovereign  God  of  the  universe, 
who  alone  can  give  his  prophets  an  insight  of  things,  which 
arc  yet  to  come. 

But  the  most  remarkable  and  most  important  of  Daniel's 
prophecies  is  that  in  which  he  specifies  and  determines  the 
precise  time  when  Christ,  the  Prince,  was  to  come,  and  the 
Saint  of  saints  to  be  anointed. 

In  the  first  year  of  the  reign  of  Darius  the  Mede,  whilst  he 


286  HISTORY  OF  THE  [age  v. 

was  pouring  out  his  fervent  prayers  for  the  Jewish  people, 
and  considering  the  seventy  years,  during  which  their  capti- 
vity was  to  last,  according  to  the  prediction  of  Jeremias,  he 
saw  the  angel  Gabriel  coming  towards  him.  Because  thou 
art  a  man  of  desires,  said  the  angel  to  him,  I  am  come  to  tell 
thee  that  the  seventy  weeks  upon  thy  people  are  shortened, 
that  iniquity  may  cease,  that  everlasting  justice  may  be 
brought,  and  prophecy  be  fulfilled.  Know  then,  that,  from  the 
date  of  the  order,  which  shall  be  published  for  the  rebuilding 
of  Jerusalem,  unto  Christ,  the  Prince,  there  shall  be  seven 
and  sixty-two,  that  is,  sixty-nine  weeks ;  and  after  this,  viz. 
in  the  middle  of  the  ensuing  week,  Christ  shall  be  slain,  and 
the  victim,  and  the  sacrifice,  shall  fail ;  and  the  people,  who 
shall  deny  him,  shall  not  be  his  :  there  shall  be  in  the  temple 
the  abomination  of  desolation,  and  the  desolation  shall  conti- 
nue even  to  the  end. 

Hence  it  appears,  that,  as  the  chief  circumstances  of  our 
blessed  Saviour's  life,  to  wit,  his  birth  of  a  pure  virgin,  his 
miracles,  his  passion,  death,  and  resurrection,  had  been  reveal- 
ed to  the  prophet  Isaias,  so  to  the  prophet  Daniel  was  now 
shown  the  precise  time  when  these  prophecies  were  to  be 
accomplished.  The  prophet's  weeks  are  by  all  interpreters 
of  the  holy  Scriptures  understood  to  include  years  for  days  ; 
so  that  sixty -nine  weeks  of  years  amount  to  the  number  of 
483  years.  The  grant  for  rebuilding  the  walls  of  Jerusalem 
w^as  made  by  Artaxerxes  in  the  twentieth  year  of  his  reign, 
which  was  the  3584th  of  the  world.  Now,  if  to  3584  we  add 
Daniel's  weeks  of  years  483,  we  shall  bring  it  to  4031,  which, 
according  to  the  vulgar  computation,  was  the  year  in  which 
Christ,  our  Lord,  was  baptized  by  saint  John,  and  began  to 
announce  himself  to  the  world  three  years  and  about  three 
months  before  he  died  upon  a  cross  for  our  redemption. 

A.  M.  3466.]  King  Baltassafs  Condemnation,   [A,  C.  534. 
Dan.  5. 

Baltassar,  the  king,  made  a  sumptuous  feast  for  a  thou- 
sand of  his  nobles,  and  every  one  drank  according  to  his  age. 
Being  elevated  with  wine,  he  ordered  the  sacred  vessels, 
which  Nabuchodonosor  had  taken  out  of  the  temple  at  Jeru- 
salem, to  be  brought  in  ;  and  he,  and  his  ofl&cers,  and  his 
wives,  and  concubines,  drank  out  of  them ;  they  drank  wine, 
and  sang  the  praises  of  their  idols  and  graven  gods.  In  the 
height  of  their  profane  mirth,  there  appeared  the  fingers,  as 


AGE  v.]  HOLY  BIBLE.  287 

it  were,  of  a  man's  hand,  writing  some  unintelligible  words 
upon  the  wall  over  against  the  great  candlestick.  The  king 
beheld  the  joints  of  the  hand  that  wrote  :  his  countenance 
grew  pale,  his  heart  throbbed,  his  knees,  through  fear,  struck 
one  against  the  other,  guilt  and  remorse  troubled  his  very 
soul.  He  cried  aloud  for  his  wise  men  to  come  and  explain 
away  his  fears.  Th^y  came  :  he  promised  great  honours  to 
any  of  them  that  should  interpret  to  him  the  meaning  of  the 
mysterious  writing  :  they  looked  at  it,  they  stood  perplexed 
and  puzzled  where  to  begin  :  they  knew  not  how  to  read, 
much  less  explicate,  the  unintelligible  characters :  the  king's 
trouble  increased  :  his  nobles  were  in  the  utmost  consterna- 
tion. The  queen,  being  told  what  had  happened,  went  to  the 
banqueting  room,  and  endeavoured  to  calm  the  king's  mind  : 
she  mentioned  Daniel,  whom,  on  account  of  his  superior  wis- 
dom, Nabuchodonosor  had  appointed  prince  of  the  wise  men. 
Daniel  was  immediately  introduced  :  the  king  promised  to 
honour  him  with  a  purple  robe  and  a  golden  collar,  and  to 
create  him  the  third  man  in  his  kingdom,  if  he  would  only 
read  the  writing,  and  declare  the  interpretation  thereof,  which 
the  wisest  of  his  Chaldeans  were  not  able  to  do.  The  holy 
prophet  answered  :  Keep  thy  rewards  to  thyself,  and  reserve 
thy  gifts  for  others ;  the  writing  I  will  read  thee,  0  king,  and 
show  thee  the  interpretation  thereof.  Nabucfiodonosor,  your 
father,  was  a  great  and  illustrious  prince  ;  but,  when  his  heart 
was  lifted  up,  and  his  spirit  hardened  into  pride,  he  was  de- 
graded from  his  throne,  driven  from  the  company  of  men, 
made  to  dwell  with  the  wild  asses,  and  to  eat  grass  like  an 
ox,  his  body  being  wet  with  the  dew  of  heaven,  till  he  hum- 
bly submitted  to  the  dominion  of  the  Most  High.  You  also 
have  exalted  yourself  against  the  God  of  heaven  ;  you  have 
profaned  his  sacred  vessels  ;  you  have  to  his  dishonour  extol- 
led your  molten  gods,  which  can  neither  see  nor  hear  you. 
For  this  reason  the  hand  by  his  omnipotent  decree  hath  writ- 
ton  your  condemnation  in  these  three  words,  Mane,  Thekel, 
Phares.  For  this  is  the  meaning  of  them  :  Mane,  God  hath 
numbered  the  days  of  thy  kingdom,  and  the  number  is  now 
finished.  Thekel,  Thou  art  weighed  in  the  balance,  and  art 
found  to  be  under  weight.  Phares,  Thy  kingdom  is  divided, 
and  given  to  the  Medes  and  Pei-sians.  Baltassar,  although  he 
hoard  his  doom  in  the  interpretation  he  received,  neverthe- 
less honoun^d  the  interpreter,  and,  according  to  his  promise, 
promoted  Daniel  to  the  dignity  of  being  third  man  in  liis 


288  HISTORY  OF  THE  [age  v. 

kingdom,  little  thinking  that  his  kingdom  was  to  end  that 
very  night. 

Cyrus,  who  commanded  the  Persian  army  for  his  uncle 
Darius,  the  Mede,  was  then  before  the  walls  of  Babylon  ; 
and,  having  opened  himself  a  way  which  the  Babylonians 
did  not  suspect,  into  the  city,  he  surprised  king  Baltassar 
in  his  palace,  at  night,  and,  by  his  death,  put  an  end  to  the 
Chaldean  empire.  The  sudden  and  unforeseen  stroke,  that 
carried  off  the  wicked  Baltassar,  at  an  hour  he  the  least  ex- 
pected, ought  to  be  a  warning,  says  saint  Jerom,  to  all  those 
Christians,  whose  sinful  excesses  and  impenitent  lives  expose 
them  to  the  daily  risk  of  being  surprised  by  a  like  untimely 
end. 


A.  M.  3466.]    Daniel  a  second  time  in  the  Lions'^  [A.  C.  534. 
Den,  Dan.  6. 

The  revolution,  that  extinguished  the  race  of  Chaldean 
kings  in  Babylon,  opened  the  way  which  God  had  appointed 
for  the  re-establishment  of  the  Jewish  people.  Daniel  en- 
joyed the  same  favours  under  the  Persian,  as  he  had  undei 
the  Babylonian  kings.  Darius  respected  him  as  a  man  re- 
plenished with  the  spirit  of  God,  and,  having  already  made 
him  one  of  the  three  first  princes  of  his  kingdom,  began  to 
think  of  appointing  him  commander-in-chief  over  the  whole 
empire.  This  partiality  for  a  Hebrew  captive  piqued  the 
Persian  nobles  ;  they  envied  him  his  honours,  became  jealous 
of  his  power,  and  resolved  to  do  all  they  could  to  procure  his 
disgrace.  They  laid  their  counsels  together,  and  deliberated 
in  what  manner  they  should  proceed  against  the  holy  man. 
For  Daniel  was  so  faithful  to  his  trust,  and  so  irreproachable 
m  his  whole  conduct,  that  there  was  no  room  for  suspicion, 
and  no  grounds  for  any  criminal  charge  against  him.  They 
had  observed  his  inviolable  attachment  to  the  law  of  God,  his 
steady  piety,  and  assiduity  in  prayer.  There  they  were  in 
hopes  of  surprising  him  into  their  snares ;  there  they  resolved 
to  attack  him  ;  but  yet  in  so  artful  a  manner,  as  to  let  no  one 
know  or  suspect  their  design.  They  presented  themselves 
before  the  king,  whom, — when  they  had  incensed  him  with 
their  flatteries,  and  extolled  him  as  the  sovereign  source  from 
whence  all  favours  and  gifts  were  derived,  and  ought  to  flow, — 
they  persuaded  to  publish  an  imperial  decree,  by  which  it  was 
ordained,  that  whosoever,  during  the  space  of  thirty  days, 
should  presume  to  ofler  any  prayer  or  petition,  either  to  God 


AGE  v.l  HOLY  BIBLE.  289 

or  man,  except  to  the  king,  should  be  cast  into  the  lions'  den. 
Darius,  who  was  flattered  with  the  proposal,  and  saw  not  into 
its  design,  confirmed  and  published  the  decree,  which,  after 
that,  could  be  neither  altered  ^nor  transgressed  by  any  man 
whatever  with  impunity.  Daniel,  who  was  a  man  of  holy 
desires,  paid  no  attention  to  that  strange  ordinance.  Prefer- 
ring the  law  of  God  to  that  of  men,  he  retired,  at  his  usual 
hour,  three  times  every  day  into  his  chamber,  where,  opening 
the  window  which  looked  towards  Jerusalem,  he  knelt  down 
and  worshipped  God  in  fervent  prayer.  His  enemies,  sus- 
pecting what  would  happen,  were  upon  the  watch  to  surprise 
him  ;  they  found  him  praying  and  making  supplication  to  his 
God  ;  they  hastened  to  the  king,  reminded  him  of  his  edict, 
lodged  a  formal  accusation  against  Daniel,  the  Hebrew  cap- 
tive, for  having  transgressed  it,  and  insisted  upon  his  being 
cast  into  the  lions'  den.  The  king  was  much  grieved  ;  he 
interested  himself  in  behalf  of  the  accused,  and  laboured  till 
sunset  to  deliver  him  out  of  their  hands.  The  nobles,  per- 
ceiving the  king's  design,  and  being  determined  not  to  give 
up  their  point,  positively  declared  that,  according  to  the  laws 
of  the  Medes  and  Persians,  no  royal  decree  could  be  revoked 
or  dispensed  with  ;  that  Daniel  had  offended,  and  must  there- 
fore suffer  as  the  law  expressed.  The  king  could  resist  no 
longer  :  Daniel,  by  his  command,  was  brought  forth  and  cast 
into  the  den  of  the  lions.  A  stone  was  laid  upon  the  mouth  of 
the  den,  which  the  king  sealed  with  his  own  ring  and  the 
ring  of  the  nobles,  that  no  further  violence  might  be  offered 
to  the  holy  prophet :  for  he  hoped  the  lions  would  respect, 
and  the  God  of  heaven  deliver  him.  Darius  retired  to  his 
palace,  would  suffer  no  meat  to  be  set  before  him,  and  laid 
himself  down  without  taking  any  supper.  Sleep  fled  from 
his  eyes,  and  he  could  take  no  rest ;  he  rose  early  in  the 
morning,  hastened  to  the  den,  and,  with  a  mournful  voice, 
called  out,  Daniel,  servant  of  the  living  God,  hath  thy  God 
I)ron  able  to  deliver  thee  from  the  lions  ?  0  king,  live  for 
(^ver,  answered  Daniel ;  my  God  hath  sent  his  angel,  and 
halli  shut  uj)  the  mouths  of  the  lions,  and  they  have  not  hurt 
me.  The  king,  in  a  transport  of  joy,  commanded  him  to  be 
taken  out  of  the  don,  ami  his  accusers  to  take  his  place. 
Those  men,  therefore,  who  had  accused  the  holy  pmphet, 
were  brought,  with  their  wives  and  children,  and,  being 
thrown  into  the  den,  the  lions  caught  them  as  they  fell,  and 
broke  their  bones  in  pieces.  Darius  then  published  a  decree, 
that  all  within  his  empire  should  honour  and  revere  the  living 
25  0  o 


290  HISTORY  OF  THE  [agev 

and  eternal  God,  who  had  so  wonderfully  freed  his  servant 
Daniel  from  the  lions'  den. 

Daniel's  example  in  the  duty  of  prayer,  says  saint  Jerom, 
ought  to  be  imitated  by  all  Christian  people,  that  God,  in  his 
mercy,  may  preserve  them  from  becoming  a  prey  to  enemies 
infinitely  more  fierce  and  powerful  than  lions.  Sin,  says  the 
holy  Scripture,  has  the  teeth  of  a  lion  ;  its  bite  is  fatal  to  the 
soul,  and  its  wound  is  death  ;  the  devil,  like  a  roaring  lion,  is 
always  upon  his  round,  says  saint  Peter,  seeking  whom  he 
may  devour.  Our  deliverance  from  such  enemies  is  the  eifect 
of  God's  special  grace,  which,  in  his  ordinary  providence,  he 
grants  only  to  those  who  ask  it. 

Afflictions  of  Job.     Job  1. 

Job,  so  well  known  for  his  humble  patience,  united  in  him- 
self two  things  which  are  seldom  found  in  the  same  person, 
great  virtue  and  great  riches.  The  Scripture  does  not  tell  us 
when  the  holy  man  lived  ;  but  he  is  supposed  to  have  been 
the  great  grandson  of  Esau,  and  cotemporary  with  the  father 
of  Moyses  :  the  text  says  he  dwelt  in  the  land  of  Hus,  a 
plain  and  upright  man,  fearing  God,  and  declining  from  evil. 
He  had  seven  sons  and  three  daughters,  whom  he  carefully 
instructed  in  their  duty  to  God,  and  educated  in  the  principles 
of  charity  and  union  amongst  themselves.  He  rose  early  in 
the  morning  every  eighth  day,  and  offered  sacrifice  for  each 
one  of  them,  that  they  might  not  only  be  purified  from  sin, 
but  also  sanctified  by  the  divine  blessing.  Satan,  who  is  al- 
ways upon  the  watch  to  tempt  and  seduce  mankind,  was  vex- 
ed to  see  such  virtues  practised,  and  such  happiness  enjoyed, 
by  a  mortal  inhabitant  of  the  earth.  He  did  not  know  what 
motive  the  holy  man  might  have  in  all  that  outward  show  of 
good,  whether  the  temporal  felicity  and  worldly  wealth,  which 
surrounded  him,  might  not  possibly  be  the  ground  of  his  piety 
to  God,  and  make  him  thus  active  in  the  divine  service.  Be- 
ing bent  upon  doing  whatever  mischief  he  was  able,  he  asked 
the  Almighty  leave  to  strip  Job  of  his  possessions,  not  doubt- 
ing but  adversity  would  make  him  break  out  into  acts  of  im- 
patience, and  provoke  him  to  blaspheme  like  other  men. 
Almighty  God,  who  knew  the  unfeigned  goodness  of  his  ser- 
vant's heart,  and  who  was  also  willing  to  humble  Satan's  pride, 
oy  showing  him  how  impotent  his  malice  was  against  a  good 
man,  aided  by  divine  grace,  gave  him  the  leave  he  asked. 
Satan  immediately  began  to  try  his  utmost  malice;  and,  as  if 


AGE  v.]  HOLY  BIBLE.  291 

he  meant  to  make  the  holy  man  despair  at  once,  poured  out 
afflictions  on  him  like  a  torrent,  which,  by  flowing  in  at  once, 
should  allow  him  no  time  to  recollect  or  arm  himself  against 
them.  Four  different  messengers,  one  immediately  upon 
the  back  of  another,  came  to  inform  Job  of  his  accumulated 
misfortunes;  that  his  herds  were  driven  away  by  the  enemy, 
his  flocjcs  killed  by  hghtning,  his  servants  slain,  and  his  chil- 
dren crushed  to  death  by  the  house  falling  in  upon  them,  as 
they  sat  at  table.  Job  heard  the  melancholy  tale,  and,  though 
the  sharpness  of  the  stroke  pierced  his  very  heart,  as  appears 
by  the  rending  of  his  garments,  yet  uttered  no  complaint. 
With  an  humble  resignation  to  the  divine  will,  he  fell  pros- 
trate on  the  ground,  adored,  and  said.  Naked  I  came  out  of 
my  mother's  womb,  and  naked  shall  I  return  to  my  mother 
earth  ;  the  Lord  hath  given,  the  Lord  hath  taken  away ;  as  it 
hath  pleased  the  Lord,  so  it  hath  been  done  :  let  his  name 
be  for  ever  praised.  Thus  the  trials,  which  were  designed 
by  Satan  to  destroy,  served  but  to  confirm  and  strengthen 
the  patience  of  the  holy  man.  The  malicious  fiend,  however, 
did  not  desist,  but  presented  his  petition  to  the  Almighty  a 
second  time ;  for  his  power  against  the  saints  goes  no  further 
than  God  is  pleased  to  let  it ;  and  his  petition  was  to  afflict 
Job's  person:  For  the  confusion  of  Satan's  malice,  the  Lord 
granted  him  his  request,  with  an  express  reserve  not  to  hurt 
his  servant's  life.  Satan,  therefore,  went,  and  struck  Job's 
body  with  one  continued  ulcer,  from  the  top  of  his  head  to 
the  sole  of  his  foot.  In  that  sore  condition,  the  holy  man  left 
his  house,  and  seated  himself  upon  the  dunghill,  where,  with 
a  shell,  he  scraped  off  the  corruption  and  the  worms,  that 
swarmed  from  his  ulcerous  body.  Of  all  his  worldly  goods, 
nothing  was  then  left  him  but  his  wife,  and  she  not  for  his 
comfort.  She  upbraided  him  for  his  simplicity,  bade  him  blas- 
pheme God,  and  die.  Job  bore  the  lash  of  her  bitter  tongue 
with  the  same  patience  as  he  bore  his  other  sufferings,  and 
only  made  her  this  short  answer  :  Thou  talkest  like  one  of 
the  foolish  women  :  if  from  the  hand  of  God  we  have  receiv- 
v(\  good  things,  why  should  we  not  receive  likewise  evil  ^ 
lob,  in  all  tliis,  sinned  not  by  word,  and  the  more  nearly 
united  to  him  the  person  was  who  reviled  him,  the  more  se- 
vere was  the  trial,  and  the  more  exeinplaiy  is  liis  patience. 


292  HISTORY  OF  THE  [age  v 

Friends  of  Job.     Job  3. 

Job,  being  reduced  to  the  piteous  condition,  in  which  the 
sacred  writer  has  described  him,  upon  the  dunghill,  met, 
moreover,  with  other  trials,  that  seem  to  have  affected  him 
more  sensibly.  Three  of  his  friends,  who,  in  the  book  of 
Tobias,  are  styled  kings,  came  to  visit  and  condole  with  him 
in  his  misfortunes.  But,  far  from  receiving  any  comfort  from 
them,  he  was  reduced  to  the  disagreeable  necessity  of  de- 
fending himself  against  their  false  and  insidious  reasoning. 
Amidst  the  evils  he  endured,  his  solid  comfort  was  the  up- 
rightness of  his  heart,  and  the  consciousness  of  his  past  inno- 
cence. He  received  his  sufferings  as  trials  to  purify  his  vir- 
tue, like  gold  in  the  furnace ;  he  considered  the  shortness 
of  human  life,  and  consoled  himself  with  the  thought  of  a  fu- 
ture resurrection.  I  know,  says  he,  that  my  Redeemer  lives ; 
that  in  the  last  day  I  shall  rise  from  the  earth  ;  and  that  with 
these  very  eyes  I  shall  behold  God,  my  Saviour.  This  was 
the  faith,  this  the  hope,  of  holy  Job ;  and  this  his  three  friends 
endeavoured  to  deprive  him  of.  They  strongly  maintained 
to  him  that  his  sufferings  could  be  imputed  to  no  other  cause 
than  his  own  guilt :  according  to  the  narrow  notions  of  earth- 
ly men,  they  concluded,  that,  as  his  chastisement  was  griev- 
ous, grievous  also  must  have  been  his  crimes :  nor  did  they 
content  themselves  with  the  simple  proposal  of  their  errone- 
ous maxims  ;  they  strove  to  maintain  them  by  sophistical  ar- 
guments, and  clothed  their  slanders  with  an  air  of  plausibility. 
Job  stood  in  need  of  all  his  patience  to  support  himself  under 
this  trial :  he  refuted  their  calumnies  by  solid  reasoning ;  he 
asserted  and  proved  his  own  innocence ;  he  tried  to  convince 
them  of  their  mistake,  and  adduced  every  argument  to  set 
them  right.  But  they  were  not  willing  to  be  informed,  and, 
by  their  obstinacy,  we  see  how^  dangerous  a  thing  ii  is  to  be 
misled  by  prejudice,  and  how  hard  a  thing  it  is  to  remove  an 
impression,  which  has  been  once  entertained.  For,  having 
suffered  themselves  at  first  to  be  drawn  aside  by  false  appear- 
ance, that  seemed  to  favour  their  erroneous  notions,  they 
would  not  afterwards  believe  but  the  sufferings  of  their  friend 
were  the  sufferings  of  a  criminal.  God  himself  condescend- 
ed, in  the  end,  to  justify  the  innocence  of  his  injured  servant. 
He  showed  his  indignation  against  the  falsity  of  those  pre- 
tended friends,  treated  their  principles  as  folly,  and  declared 
that  he  would  not  pardon  them  their  sins,  but  at  the  re- 


AGE  VI.]  HOLY  BIBLE.  293 

quest  of  him  whom  they  had  wickedly  endeavoured  to  stig- 
matize with  guilt. 

Hence  we  are  to  learn,  say  the  holy  fathers,  never  to  judge 
ill  of  the  good  and  virtuous,  on  account  of  the  disadvantages 
of  life  under  which  they  may  chance  to  labour:  our  judgment 
of  another's  goodness  is  not  to  be  regulated  by  the  riches  and 
worldly  honours  of  which  he  may  be  possessed.  The  true 
state  of  things  is  often  very  different  in  itself  from  what  ap- 
pears to  our  outward  senses.  They,  who  seem  the  happiest 
in.  the  opinion  of  a  deluded  world,  are  frequently  miserable 
within  themselves,  and  despicable  in  the  sight  of  God  ;  and 
those,  whom  the  world  despises  and  rejects  as  unworthy  of 
its  notice,  God  honours  with  his  friendship,  and  ranks  amongst 
his  saints.  Job  lived  long  enough  to  see  his  character  fully 
justified,  even  in  the  opinion  of  a  sensual  world.  In  the  lat- 
ter part  of  his  life,  he  was  blessed  with  health  and  riches  in 
greater  affluence  than  he  had  ever  enjoyed  before.  In  those 
darker  ages  of  the  world,  such  visible  rewards  seemed  neces- 
sary for  the  encouragement  of  virtue  ;  but,  since  the  Son  of 
God  is  become  man,  and  has  borne  our  pains,  the  enlighten- 
ed Christian  raises  his  notions  higher.  Not  by  his  senses, 
but  by  faith,  he  forms  his  judgment  of  the  recompense,  which 
is  due  to  good  and  evil.  Though  left  under  the  pressure  of 
sufferings  even  to  the  end  of  life,  he  is  neither  staggered  in 
his  faith,  nor  dejected  in  his  hope.  He  considers  only  those  as 
real  evils,  which  either  sully  or  destroy  the  life  of  the  soul, 
which  is  sanctifying  grace,  and  sets  his  heart  on  no  other 
riches  than  what  are  invisible  and  eternal. 

END    OF    THE    FIFTH    AGE. 


SIXTH   AGE   OF  THE  WORLD. 

FROM  THE  END  OF  THE  BABYLONIAN  CAPTIVITY,  3468,  TO 
THE  BIRTH  OF  JESUS  CHRIST,  4000;  COMPRGHENDINO 
THE    SPACE    OF    532    YEARS. 

A.M.3168.]  Temple  of  Jerusalem  rOntilt.  IEsd.  1.[A.C.6S2. 

The  wrath  of  Cod  against  the  Jewish  people  being  appeaii- 
('(1,  and  the  term  of  thi'ir  seventy  years' captivity  being  coni- 
\)\v.Wj  C/yrus,  the  glorious  conqueror   and  monarch  of  the 
25  • 


294  ^       HISTORY  OF  THE  [age  vi. 

east,  published  an  edict,  by  which  he  granted  leave  to  all  the 
Jewish  nation  to  return  into  their  own  country,  and  rebuild 
the  temple.  He  likewise  gave  an  order  at  the  same  time, 
that  the  sacred  vessels,  formerly  brought  thither  by  Nabu- 
chodonosor,  should  be  taken  out  of  the  royal  treasury  of 
Babylon,  and  given  back  to  be  used  in  the  divine  service,  for 
which  they  were  first  designed.  In  consequence  of  this 
edict,  upwards  of  forty-two  thousand  Jews  put  themselves 
upon  their  march  back  into  Judea,  under  the  conduct  of  Zo- 
robabel,  the  son  of  Salathiel,  and  grandson  of  king  Joachin, 
or  Jechonias.  Upon  their  arrival  at  Jerusalem,  they  erected 
a  temporary  altar  for  their  daily  sacrifices,  till  the  temple, 
which  they  were  preparing  to  rebuild,  should  be  fmished. 
Trees  of  cedar  were  brought  from  Libanus  by  the  Tyrians 
and  Sidonians,  as  Cyrus  had  ordered  :  masons  and  hewers 
of  stone  were  hired ;  Levites  were  appointed  to  hasten  on 
the  work  of  the  Lord,  and  the  foundations  of  a  new  temple 
laid  with  great  solemnity  and  loud  demonstrations  of  joy. 
Vested  in  their  sacerdotal  attire,  the  priests  stood  with  trum- 
pets in  their  hands,  and  the  Levites  with  cymbals,  ready  to 
sound  the  praises  of  almighty  God  in  hymns  of  jubilation  and 
thanksgiving,  according  to  the  manner  of  David,  king  of  Is- 
rael. While  the  masons  fixed  the  foundation  stones,  the 
priests  and  Levites  joined  in  chorus,  which  was  heightened 
by  the  acclamations  of  crowding  spectators.  The  young  peo- 
ple burst  out  into  peals  of  joy,  whilst  the  chief  of  the  fathers 
and  the  ancients  wept  to  see  how  far  the  outlines  of  the  new 
edifice  fell  short  of  the  old.  The  Samaritans,  the  ancient 
enemies  of  Juda  and  Benjamin,  being  informed  that  the  chil- 
dren of  captivity  were  building  a  temple  to  the  Lord  the 
God  of  Israel,  addressed  themselves  to  Zorobabel,  and  the 
ancients  of  Juda,  that  they  also  might  be  admitted  as  partners 
in  the  work ;  but  their  request  not  being  complied  with,  they 
did  all  they  could,  both  by  open  force  and  secret  intrigue  in 
the  court  of  Persia,  to  interrupt  the  building,  and  frustrate 
its  design.  Cyrus  was  not  to  be  prevailed  upon  to  alter  the 
decree,  which  he  had  once  published  in  favour  of  the  Jewish 
people ;  but,  after  his  death,  Cambyses,  his  son,  let  himself 
be  prevailed  upon  by  the  repeated  slanders  of  the  Samaritans 
so  far  as  to  forbid  the  Jews  to  proceed  any  further,  and  a 
stop  was  put  to  the  building  till  the  second  year  of  his  suc- 
cessor, Darius  Hystaspes.  This  prince,  being  disabused 
of  the  calumnies,  which  had  been  thrown  out  against  the 
Jewish  people,  and  informed  of  the  edict,  which  Cyrus  had 


AGE  VI.]  HOLY  BIBLE.  295 

once  given  in  their  favour,  ordered  the  building  of  the  tem- 
ple to  be  resumed  ;  he  even  contributed  towards  the  ex- 
pense, and,  in  the  sixth  year  of  his  reign,  the  temple  was  en- 
tirely finished,  and  dedicated  with  great  solemnity.  The 
Jews  in  Judea,  having  thus  formed  their  re-establishment, 
continued  to  strengthen  themselves  under  the  protection  of 
the  kings  of  Persia,  Darius,  Xerxes,  and  Artaxerxes.  In  the 
seventh  year  of  the  reign  of  Artaxerxes,  they  were  joined 
by  a  fresh  body  of  their  brethren  from  Babylon,  under  the 
conduct  of  Esdras,  a  virtuous  and  learned  priest.  Esdras 
had  made  the  law  of  God  his  peculiar  study,  and  sedulously 
conformed  his  practice  to  the  sanctity  of  its  precepts.  He 
went  with  full  powers  from  Artaxerxes  to  visit  Judea  and 
Jerusalem  ;  to  carry  the  silver  and  gold,  which  the  king  and 
others  had  freely  offered  to  the  God  of  Israel ;  to  deliver  the 
holy  vessels,  that  were  given  him  for  the  use  of  the  temple ; 
to  regulate  the  sacrifices,  and  observe  the  rites  of  the  God  of 
heaven  ;  to  appoint  judges  and  magistrates ;  to  punish  vice, 
and  establish  good  order  in  the  republic.  When  Esdras  ar- 
rived at  Jerusalem,  he  found  with  great  concern,  that  the  first 
comers  of  the  Jews  had  intermarried  with  the  inhabitants  of 
the  country  ;  he  dreaded  the  consequence  of  those  alliances, 
and,  therefore,  after  he  had  related  to  them  his  commission 
from  the  king,  had  prayed  and  fasted  for  their  sin,  and  deli- 
vered the  sacred  vessels,  which  he  had  brought  with  him,  to 
the  ministers  of  the  temple,  he  convened  the  people,  and 
represented  to  them  how  contk-ary  to  tlie  holy  law  those  pro- 
fane marriages  were,  and  how  necessary  it  was  to  break  them 
off.  The  people  were  convinced  by  his  discourse,  and,  with 
one  accord,  solemnly  promised  to  dissolve  the  present,  and 
to  make  no  future  marriages  with  the  idolaters  of  the  land. 

The  connexions  formed  between  the  Jews  and  those  pa- 
gan women  are,  according  to  the  holy  fathers,  a  lively  image 
of  what  is  done  by  those  Christians,  who  adopt  such  maxims^ 
and  form  such  connexions  in  life,  as  are  inconsistent  with  the 
sacred  promises  they  made  to  God  at  baptism.  And,  as  the 
oifspring  of  those  mixed  marriages  confounded  the  Hebrew 
language  witli  that  of  Azotus  and  Moab,  by  using  the  words 
sometimes  of  one  and  sometimes  of  the  other;  so  this  motley 
sort  of  Christians  seems  willing  to  unite  the  spirit  of  Jesus 
(vhrist  and  of  the  world  together,  wishing  to  ol)(\v  them  both, 
and  to  speak  the  language  both  of  the  one  and  of  the  other. 
Hut  as  Esdras  convinced  the  Jews,  that  they  could  not  re- 
main the  people  of  God,  at  the  same  time  that  they  sought 


296  HISTORY  OF  THE  [aqe  vi. 

an  alliance  with  his  enemies ;  so  every  Christian  must  own 
the  force  of  the  evangelical  truth,  that  no  one  can  serve  two 
masters  at  the  same  time  ;  he  cannot  divide  his  heart  between 
God  and  Mammon.  God,  who  created  the  whole  man,  re- 
quires nothing  less  than  his  whole  service. 

A.  M.  3495.]        Queen  Esther.  Esth.  4.  15.        [A.  C.  505. 

Whilst  a  part  of  the  Jewish  people  were  re-establishing 
themselves  in  Judea,  the  remaining  part  in  the  provinces  of 
Babylon  ran  great  risk  of  being  totally  destroyed.  The 
mighty  Assuerus,  as  he  is  called  in  the  book  of  Esther,  and 
is  thought  to  be  the  same  person  as  Darius  Hystaspes,  had  a 
favourite  courtier,  whose  name  was  Aman.  Every  mark  of 
honour  and  royal  favour  was  bestowed  upon  this  haughty 
man,  to  whom  all  the  king's  servants  about  court  were  com- 
manded to  bend  the  knee.  The  king's  court  was  then  at 
Susan.  Aman  received  that  servile  homage  from  every  one, 
excepting  Mardochai,  the  Jew.  Mardochai  was  one  of  the 
captives,  whom  Nabuchodonosor  had  carried  away  with  king 
Jechonias  to  Babylon.  This  man,  having  distinguished  him- 
self by  the  discovery  of  a  plot,  which  two  eunuchs  had  form- 
ed against  the  king's  life,  had  an  apartment  appointed  him  in 
the  palace,  and  the  king  made  him  presents  for  the  informa- 
tion he  had  given.  Aman  was  exceedingly  angry  to  see 
Mardochai  refuse  him  an  homage,  which  the  other  chief  ser- 
vants of  the  king  servilely  paid  him,  and,  knowing  him  to  be 
a  Jew,  resolved  that  not  only  he,  but  his  whole  nation,  should 
feel  the  weight  of  his  resentment.  He  took  an  opportunity 
of  representing  to  the  king,  that  the  Jews  were  an  insolent, 
lawless  people,  who,  by  their  religious  tenets,  embroiled  the 
state,  and  disturbed  the  peace  of  his  subjects ;  that  it  was  not 
safe  to  let  them  live  ;  and  that,  for  the  good  of  the  empire, 
they  ought  to  be  utterly  extirpated.  The  credulous  prince 
implicitly  believed  what  his  favourite  told  him,  and  gave 
him  full  power  to  act  as  he  pleased  in  that  affair.  Aman  had 
all  he  wanted  :  he  drew  up  an  edict,  to  which  he  affixed  the 
king's  seal,  and  peremptorily  commanded,  that,  on  the  thir- 
teenth day  of  the  twelfth  month,  every  Jew  throughout  the 
Persian  dominions  should  be  massacred,  without  distinction 
of  age  or  sex.  The  publication  of  this  cruel  edict  threw  the 
Jews  into  the  utmost  consternation  ;  they  saw  no  resource 
but  in  God,  whose  mercy  they  implored  by  prayer  and  fast- 
ing.    Through  every  town  in  the  different  provinces,  where 


AGE  VI.]  HOLY  BIBLE.  297 

the  order  was  published,  great  were  the  lamentations  and 
cries  of  the  oppressed  people  bemoaning  their  unhappy 
destiny. 

Almighty  God,  in  his  goodness,  had  already  provided  for 
their  safety,  by  the  means  of  Esther.  This  incomparable 
woman,  who  was  niece  to  Mardochai,  had  succeeded  to  the 
place  of  queen  Vasthi.  Vasthi,  by  an  act  of  disobedience,  had 
incurred  the  king's  displeasure,  and  was,  on  that  account,  di- 
vorced and  deposed  from  her  royal  dignity.  After  her  divorce, 
officers  were  sent  through  the  different  provinces  to  seek  for 
beautiful  maidens,  to  bring  them  to  Susan,  that  the  king  might 
choose  one  of  them  to  be  his  queen  instead  of  Vasthi.  Of 
the  many  fair  rivals  who  appeared,  Esther  pleased  him  the 
most,  and  fixed  his  choice.  The  charms  of  her  mind  were 
still  more  excellent  than  those  of  her  beauty.  She  had  from 
her  tender  years  been  educated  by  Mardochai,  her  father's 
brother,  who,  after  the  death  of  her  parents,  had  adopted  her 
for  his  daughter.  With  the  same  docility  as  when  she  was 
a  little  one,  she  continued  to  respect  his  precepts,  and  to  regu- 
late her  whole  conduct  by  his  advice.  Her  marriage  with  As- 
suerus  was  celebrated  with  a  princely  magnificence.  The 
king  set  the  royal  crown  upon  her  head,  made  her  his  queen, 
and  honoured  her  with  every  mark  of  favour  and  distinction, 
which  love  and  esteem  prompted  him  to  bestow  upon  the 
most  amiable  of  women.  He  knew  nothing  of  her  family 
connexions ;  for  Mardochai  had  charged  her  to  make  no 
mention  hitherto  of  her  country  and  people.  But,  as  the  day 
fixed  for  the  execution  of  Aman's  bloody  edict  was  drawing 
near,  he  told  her  it  was  high  time  to  declaie  herself,  and  to 
exert  the  influence  she  had  upon  her  royal  consort  for  the 
preservation  of  her  people.  She  humbly  remonstrated,  that 
to  go  into  the  king's  inner  court  without  being  sent  for  was 
a  capital  offence,  and  to  appear  before  him  without  his  order 
would  certainly  be  her  death,  except  the  king  should  hold 
out  his  sceptre  to  her  in  token  of  clemency.  Mardochai  re- 
plied, that  divine  Providence  had  perhaps  raised  her  to  the 
crown,  that  she  might  be  ready  to  succour  her  distressed  bre- 
thren at  this  time ;  that,  when  a  whole  nation  was  ujX)n  the 
edge  of  destruction,  she  ought  to  think  of  saving  other  lives 
besides  her  own  ;  that,  if  slie  chose,  notwithstanding,  to  be 
silent,  (iod  would  employ  other  means  for  his  people's  safety, 
but  that  she  and  her  father's  house  shouhl  perish. 

Kstlier  yielded  to  his  reasons,  and  resigned  hersi»lf  to  the 
will  of  Heaven.     She  only  desire<l  <}»  «t  \\r  and  the  other  Jews 

V  p 


298  HISTORY  OF  THE  [age  vi 

in  Susan  would  join  with  her  in  prayer  and  fasting  for  three 
days,  after  which  she  promised  to  go  to  the  king,  and  risk  hei 
life  for  theirs.  The  three  days  were  spent  in  acts  of  the  most 
fervent  devotion.  On  the  third  day  Esther  put  on  her  royaJ 
apparel,  took  two  maids  with  her,  and  entered  the  king's 
apartment.  With  a  mind  full  of  anguish  and  fear,  that  lay 
hidden  under  the  graces  of  a  cheerful  countenance,  she  passed 
through  the  doors  in  order  till  she  came  into  the  king's  pre- 
sence. The  king  was  seated  upon  his  throne,  glittering  with 
gold  and  precious  stones  :  surprised  at  the  unexpected  appear- 
ance of  his  queen  in  that  place,  he  gave  her  a  look,  which 
seemed  to  show  displeasure.  She  sunk  down  with  fright ; 
the  colour  left  her  cheeks ;  pale  and  faint,  she  rested  her 
weary  head  upon  her  handmaid.  God  at  that  moment  chang- 
ed the  king's  spirit  into  mildness ;  he  started  from  his  thrane, 
and  ran  in  haste  to  raise  her  up.  He  took  her  in  his  arms, 
till  she  came  to  herself,  and  caressed  her  with  these  words : 
What  is  the  matter,  Esther  ?  I  am  thy  brother;  fear  not;  thou 
shalt  not  die  ;  the  law  was  not  made  for  thee  ;  come  near  and 
touch  the  sceptre.  And,  as  she  made  no  answer,  he  laid  the 
golden  sceptre  upon  her  neck,  and  kissed  her,  saying,  Why 
dost  thou  not  speak  to  me  ?  I  saw  thee,  my  lord,  as  an  angel 
of  God,  said  she,  and  my  heart  was  troubled  for  fear  of  thy 
majesty  :  for  thou,  my  lord,  art  admirable,  and  thy  counte- 
nance is  full  of  graces.  And  while  she  was  speaking  she  sunk 
down,  and  was  near  fainting  a  second  time.  The  king  was 
in  great  distress ;  his  servants  came  round  to  comfort  her :  he 
bade  her  ask  whatever  she  pleased,  and  he  would  grant  it, 
though  it  were  one  half  of  his  kingdom.  Esther  only  beg- 
ged that  the  king  would  please  to  come  that  day,  and  bring 
Aman  with  him  to  the  banquet,  which  she  had  prepared  for 
them.  The  king  graciously  consented,  and  sent  immediately 
for  Aman. 

A.  M.  3495.]   Triumph  of  Mardochai.  Esth.  6.  [A.  C.  505. 

The  king  went  with  Aman  to  Esther's  banquet,  accord- 
ing to  his  promise,  and,  being  in  the  height  of  good  humour, 
pressed  the  queen  to  tell  him  what  request  she  had  to  make, 
promising  her  to  grant  whatever  she  should  ask.  If  I  am 
thought  worthy  of  the  king's  notice,  said  Esther,  I  only  beg 
that  he  will  bring  Aman  with  him  again  to-morrow,  and  I  will 
then  open  my  request  to  him.  Aman  went  away  in  high 
spirits,  and,  passing  by  the  king's  palace,  saw  Mardochai  sit- 


AGE  VI.]  HOLY  BIBLE.  299 

ting  at  the  gate.  Mardochai  took  no  notice  of  him,  nor  did 
he  so  much  as  move  from  his  seat,  or  show  him  the  least  re- 
spect. Aman  was  exceedingly  chagrined,  returned  home  to 
meet  his  wife  and  friends,  and  opened  to  them  the  vexation 
of  his  soul.  Though  I  am  blessed  with  children,  said  he ; 
though  I  flow  with  wealth  ;  though  I  am  honoured  by  the 
king,  and,  preferably  to  all  others,  invited  to  dine  with  the 
queen ;  yet  I  think  it  nothing,  as  long  as  I  see  Mardochai 
sitting  before  the  king's  gate.  His  wife  and  friends  advised 
him  to  prepare  a  gallows  for  Mardochai,  and  solicit  an  order 
for  his  execution  next  morning,  that  so  he  might  accompany 
the  king  with  joy  to  the  queen's  banquet.  The  advice  pleas- 
ed him,  and  he  ordered  a  gibbet  fifty  cubits  high  to  be  erect- 
ed at  his  own  door  that  afternoon.  The  king,  at  night,  not 
being  able  to  sleep,  commanded  the  annals  of  his  reign  to  be 
brought,  and  read  to  him  ;  and,  as  they  were  reading,  they 
came  to  that  place  where  it  was  written,  how  Mardochai  had 
discovered  the  treason  of  Bagathan  and  Thares,  the  eunuchs, 
who  plotted  the  king's  death  ;  upon  which  Assuerus  inter- 
rupted the  lecture,  and  asked  what  reward  Mardochai  had 
received  for  that  important  service.  It  was  answered,  none 
at  all.  Aman  was,  at  that  very  hour,  standing  in  the  court, 
ready  to  prefer  his  request  against  Mardochai,  as  soon  as  he 
could  gain  admittance.  The  king,  being  told  that  Aman  was 
there,  ordered  him  to  come  in,  and  immediately  asked  him 
what  ought  to  be  done  to  the  man  whom  the  king  was  desirous 
to  honour.  Aman,  not  imagining  that  royal  honours  could  be 
intended  for  any  one  besides  himself,  readily  answered,  that 
the  happy  man  ought  to  be  clothed  with  royal  robes,  to  have 
the  crown  set  upon  his  head,  to  be  mounted  upon  the  king's 
own  horse,  and,  in  that  state,  be  conducted  through  the  sti*eets, 
by  the  first  nobleman  of  his  kingdom,  who  should  hold  the 
bridle,  and  proclaim  aloud,  as  he  went  along,  Thus  shall  the 
man  be  honoured,  whom  the  king  is  pleased  to  honour.  Go, 
then,  said  the  king,  and  see  that  thou  punctually  perform 
every  part  of  it  to  Mardochai  the  Jew.  Aman  had  no  choice  : 
ho  durst  not  reply,  nor  could  he  oppose  the  order  dictated 
by  himself.  Then,  to  the  astonishment  of  all  Susan,  did  the 
huni!)le  Mardochai  suddenly  appear,  invested  with  the  most 
splendid  honours  that  a  Persian  monarch  could  bestow  upon 
a  sul)ject ;  whilst  tiic  haiiglity  Aman  walked  as  an  attendant, 
!)owing,  and  proclaiming  the  honours  of  a  man,  whom  he  had 
destined  to  the  gallows  for  not  having  bowed  to  him.  Aman, 
having  performed  this  painful  task,  made  haste  into  his  owq 


300  HISTORY  OF  THE  [age  vi. 

house,  swelling  with  vexation,  and  covered  with  confusion. 
He  told  his  wife  and  friends  w^hat  had  befallen  him  ;  they  had 
no  comfort  to  give  him,  but  expressed  great  apprehensions 
of  some  more  fatal  stroke  in  reserve.  If  Mardochai,  said 
thej,  be  of  the  Jewish  race,  this  is  but  the  beginning  of  thy 
downfall :  thou  art  too  weak  to  stand  against  so  powerful  an 
adversary  ;  thou  canst  not  resist ;  thou  shalt  fall  in  his  sight. 
Their  words  were  in  a  few  hours  verified  :  as  they  w  ere  jet 
speaking,  the  king's  servants  came  to  call  him  to  the  queen's 
banquet.  In  every  circumstance  of  this  interesting  story,  it 
appears  how  sweetly,  but  how  powerfully,  God  disposes  all 
things  to  effect  his  designs,  either  for  the  punishment  of  the 
wicked,  or  for  the  protection  of  the  good. 

A.  M.  3495.]     Punishment  of  Aman.  Esth.  5.     [A.  C.  505. 

The  king  and  Aman  went  the  second  day  to  banquet 
with  the  queen ;  and,  w^hen  the  king  was  warm  with  wine, 
he  said.  What  is  thy  petition,  Esther,  that  it  may  be  given 
thee  ?  Though  thou  ask  the  half  of  my  kingdom,  thou  shalt 
have  it.  Then  Esther,  who,  by  deferring  to  make  her  peti- 
tion, had  made  the  king  more  eager  to  hear,  and  more  earnest 
in  his  promise  to  grant  it,  laid  aside  the  appearance  she  had 
hitherto  put  on  of  mirth  and  cheerfulness,  and,  in  the  mournful 
accents  of  a  supplicant,  humbly  begged,  that,  if  she  had  found 
favour  in  his  eyes,  the  king  would  only  please  to  suffer  her 
and  her  people  to  enjoy  the  common  light,  which  the  malice 
of  her  enemies  was  ready  to  deprive  them  of.  If  we  had 
been  only  sold  for  slaves,  said  she,  and  been  permitted  to 
drag  out  life  in  chains,  I  then  should  not  have  presumed  to 
complain,  but  have  bemoaned  our  fate  in  silence.  But  now^, 
since  we  are  destined  to  the  slaughter,  it  is  a  cruelty,  it  \s  a 
disgrace,  which  rebounds  upon  the  king  himself.  The  king 
stood  amazed,  and,  being  ignorant  of  the  affair,  asked  what 
and  whom  she  meant.  The  queen  then,  pointing  at  Aman, 
said.  He  is  the  man,  he  is  our  enemy,  who,  by  an  abuse  of 
the  royal  favour  he  enjoys,  has  published  an  edict  for  the 
massacre  of  the  whole  Jewish  people,  whose  only  crime  is 
their  religion  and  fidelity  to  God.  Assuerus,  who  had  a  fund 
of  natural  goodness,  was  shocked  at  the  horrid  scene  into 
w^hich  Aman's  pride  and  his  own  credulity  had  almost  betray- 
ed him.  His  indignation  rose  ;  he  left  the  room,  and  retired 
to  a  shady  walk  adjoining  the  palace.  Conscious  of  his  guilt, 
and  apprehensive  of  the  danger  his  life  was  in,  Aman  took 


AGE  VI.]  HOLY  BIBLE.  301 

that  opportunity  of  the  king's  absence  to  throw  himself  at 
Esther's  feet^  as  she  lay  reclined  upon  her  couch,  and  to  im- 
plore her  protection.  The  king  came  back  into  the  room, 
and,  seeing  Aman  in  that  posture  before  the  couch,  exclaimed 
in  wrath  against  the  traitor,  as  guilty  of  offering  violence  to 
his  queen,  and  sentenced  him  to  death.  An  oflBcer  standing 
by  mentioned  the  gibbet  that  he  had  prepared  for  Mardochai 
the  day  before  :  Hang  Aman  upon  it,  said  the  king :  the  or- 
der was  instantly  obeyed  ;  and  thus,  by  a  just  judgment  of 
God,  the  criminal  suffered  the  very  same  punishment  which 
he  had  maliciously  planned  against  the  innocent. 

To  the  great  commendation  of  Assuerus,  saint  Ambrose 
remarks,  that  this  mighty  monarch  thought  it  no  dishonour 
to  acknowledge  his  mistake,  as  soon  as  he  discovered  it ;  he 
desisted  from  a  measure  which  he  found  to  be  unjust :  he 
saw  his  easy  temper  had  been  wickedly  imposed  upon ;  that 
his  friendship  had  been  turned  to  the  abuse  of  his  authority, 
and  his  name  employed  to  stain  his  honour  with  the  effusion 
of  innocent  blood.  He  punished  the  guilty  as  he  deserved, 
and  drew  the  innocent  from  the  gulf  of  despair.  In  a  se- 
cond declaration,  contradictory  to  that  which  Aman  had  sent 
abroad,  he  made  known  the  very  great  esteem  he  had  of  the 
Jewish  nation,  and  promoted  Mardochai  to  the  same  posts  of 
honour  that  Aman,  his  enemy,  had  enjoyed  before.  So  truly 
verified  was  the  sentence  of  our  blessed  Saviour,  in  which 
he  has  since  declared,  that  every  one  who  exalts  himself 
shall  be  humbled,  and  whoever  humbles  himself  shall  be  ex- 
alted. 


A.  M.  3548.]  Walls  of  Jerusalem  rebuilt,  2  Esd.  2.  [A.  C.  152. 

Assuerus,  or,  as  he  is  otherwise  called,  Dariud  Hystas|)es, 
left  the  crown  of  Persia  to  his  son  Xerxes,  of  whom  (he 
Scripture  mentions  nothing  more  than  his  name.  Xerxes 
was  succeeded  by  his  son  Artaxerxes,  surnamcd  Longimanus, 
a  great  favourer  and  protector  of  the  Jews.  This  prince,  in 
the  seventh  year  of  his  reign,  as  we  have  seen,  sent  Esdras 
to  Jerusalem,  witli  full  powers  to  establish  laws,  and  form  the 
manners  of  the  Jewish  people.  He  employed  the  Jews  in 
his  own  court,  amongst  whom  was  a  holy  man  called  Nehe- 
mias,  who  served  him  in  the  capacity  of  cup-bearer.  Nehe- 
mias  is  commended  in  the  sacred  writings  for  his  prayer  and 
fasting,  and  the  love  of  his  country.  For  he  was  of  Jewish 
extraction,  and  considered  himself  as  an  exile,  driven  by  mis- 
26 


30^  HISTORY  OF  THE  [age  vi. 

fortunes  from  the  country  of  his  ancestors.  He  omitted  no 
opportunity  of  inquiring  after  his  countrymen  in  Judea,  and 
of  informing  himself  of  the  true  state  of  their  affairs.  He  had 
the  comfort  to  learn,  that,  by  the  zeal  of  Zorobabel  and  Es- 
dras,  the  republic  there  had  assumed  a  regular  form  of  go- 
vernment ;  that  the  temple  was  rebuilt,  and  the  observance 
of  the  law  enforced  amongst  the  people  :  but  it  grieved  him 
beyond  measure  to  hear  of  the  ruinous  condition  in  which 
the  walls  of  Jerusalem  still  lay.  His  charity  made  him  lament 
the  evils  which  he  wished  to  see  redressed,  and  a  heavy 
gloom  sat  upon  his  brow,  which  betrayed  the  sadness  of  a 
troubled  heart.  The  king,  as  he  received  the  wine  from  his 
hand,  observed  his  melancholy  looks,  and  kindly  asked  what 
troubled  him.  How  is  it  possible,  my  liege,  replied  the 
humble  man,  not  to  be  sad,  while  the  sepulchre  of  my  fore- 
fathers, while  the  city  of  Jerusalem,  is  desolate,  and  the  gates 
thereof  lie  consumed  with  fire  ?  What  is  thy  request,  said  the 
king.  If  it  seem  good  to  the  king,  answered  Nehemias,  I  beg 
it  may  be  permitted  me  to  visit  the  city,  where  my  forefa- 
thers lie  interred,  and  to  rebuild  the  walls  thereof.  He  pro- 
mised to  return  within  a  limited  time,  and,  upon  that  condi- 
tion, the  king  graciously  granted  him  his  request,  and  dismiss- 
ed him  with  letters  of  recommendation  to  the  governors  of 
his  country  beyond  the  river,  and  particularly  to  Asaph,  the 
keeper  of  the  royal  forest,  to  furnish  him  with  timber,  that 
he  might  cover  the  gates  of  the  tower  of  the  temple.  This 
was  the  twentieth  year  of  Artaxerxes's  reign,  and  from  this 
epoch  begins  the  date  of  Daniel's  seventy  weeks  of  years. 
Nehemias,  being  come  to  Jerusalem,  took  three  days  to  review 
the  broken  walls  and  ruins  of  the  city,  before  he  mentioned 
the  design  and  grant  he  had  to  repair  them.  Then,  calling  to- 
gether the  priests,  magistrates,  and  nobles,  he  told  them  how 
much  he  had  felt,  and  how  he  grieved  at  their  desolate  and 
defenceless  situation  ;  encouraged  them  to  rise  and  build  up 
the  walls  of  Jerusalem,  and  produced  the  royal  license,  which, 
through  the  divine  mercy,  he  had  obtained  from  Artaxerxes 
for  that  purpose.  The  joyful  citizens  immediately  set  all 
hands  to  work  ;  they  measured  out  the  whole  into  different 
portions,  which  they  undertook  by  companies ;  the  heaps  of 
rubbish  were  cleared  away ;  every  breach  in  the  wall  was 
closed  ;  the  gates  and  towers  began  to  rise.  The  work  was 
carried  on  with  the  greatest  success  and  expedition,  when 
the  Samaritans,  and  other  hostile  neighbours  of  the  Jewish 
nation,   assembled   to   stop   its  progress.       Nehemias   then 


AGE  VI.]  HOLY  BIBLE.  303 

found  it  necessary  to  arm  a  part  of  the  citizens,  and  to  place 
a  guard  day  and  night  to  defend  the  workmen  against  the  at- 
tacks of  their  enemies.  By  the  redoubled  eflforts  of  human 
industry,  to  which  the  Almighty  gave  a  blessing,  the  works 
were  completed  in  less  than  two  months,  and  Jerusalem  again 
w^as  girted  round  with  walls  and  bulwarks. 

Nehemias  is  an  example  of  that  active  zeal,  which  ought 
to  animate  every  Christian  in  his  duty  both  to  God  and  man. 
His  undertaking  to  repair  the  holy  city  threw  him  into  those 
circumstances,  in  which  saint  Paul  describes  himself  to  have 
been,  when  he  says,  that  he  saw  nothing  but  struggles  from 
without,  and  alarms  within.  For,  i  while  he  had  the  open 
force  of  an  armed  enemy  to  repel  from  the  walls,  he  was  to 
defeat  the  secret  artifices  of  a  venal  tribe,  who  were  bribed 
to  terrify  the  citizens  with  false  predictions,  and  make  them 
desist  from  their  undertaking.  Nehemias,  by  the  sagacity 
of  his  genius,  and  the  vigour  of  his  resolution,  triumphed  over 
both.  He  taught  the  Jews  how  to  use  the  trowel  and  th^ 
sword  together,  and  in  his  whole  conduct  so  happily  united 
the  virtues  of  fortitude  and  prudence,  as  to  appear  neither 
too  bold  on  one  hand,  nor  too  timid  on  the  other. 

A.  M.  3828.]       Chastisement  of  Heliodorus,       [A.  C.  172. 
2  Mac.  3. 

Jerusalem  being  in  some  sort  restored  to  its  ancient  splen- 
dour, the  Jews  from  that  time  enjoyed  a  long  and  prosperous 
peace,  with  the  free  exercise  of  their  religion,  under  the  kings 
of  Persia,  till  an  end  was  put  to  that  empire  by  Alexander 
the  Great.  This  renowned  conqueror  of  the  east  had  been 
figuratively  shown  to  the  prophet  Daniel  in  two  dilTereat 
visions;  first  under  the  appearance  of  a  winged  leopard,  with 
four  heads,  and  then  under  the  appearance  of  a  goat  with  four 
horns;  by  which  emblematical  figures,  not  only  his  rapid 
conquest  and  great  power  are  expressed,  but  the  division 
also  of  his  empire  into  four  kingdoms,  which  sprung  up  un- 
der as  many  of  his  captains,  to  whom  he  parcelled  out  his  ex- 
tensive territories.  This  prince  died  about  the  year  of  the 
world  3680 ;  and,  in  the  partition  of  his  conquest,  the  king- 
dom of  Asia  fell  to  the  share  of  Seleucus,  under  whom  and 
his  successors  Judea  continued  to  enjoy  their  full  liberty,  till 
the  reign  of  Antiochus  Kpiphanes,  whom  Daniel,  in  the  eighth 
chapter,  seems  to  point  out  for  his  cruel  |H^rsccution  of  the 
Jews,   and  profanation   of  the  holy  temple.      The  general 


304  HISTORY  OF  THE  [age  vr. 

peace  had  indeed  suffered  some  interruption  under  Seleucus 
Philopator,  his  brother  and  predecessor  in  the  throne  of 
Syria. 

Philopator  had  a  great  esteem  of  Onias,  the  high-priest,  on 
account  of  his  singular  piety,  and,  although  an  idolater,  fur- 
nished an  annual  revenue  to  provide  victims  for  sacrifice  to 
the  living  God.  But,  upon  the  information  of  one  Simon, 
who  had  been  made  overseer  of  the  temple,  that  great  sums 
of  money  were  deposited  in  the  treasury,  over  and  above 
what  were  necessary  for  the  sacrifices,  he  sent  Heliodorus, 
his  commissary,  with  orders  to  fetch  them  away.  Heliodo- 
rus, upon  his  arrival,  signified  the  king's  orders  to  Onias,  the 
high-priest.  Onias  told  him,  that  the  monies  in  question  had 
been  deposited  in  his  hands  for  the  benefit  of  poor  widows 
and  orphans  ;  that  he  was  but  the  administrator  of  them,  and 
could  not  deliver  them  up.  Heliodorus  replied,  that  it  was 
not  in  his  commission  to  examine  how  and  for  what  purposes 
those  monies  had  been  there  deposited,  but  to  carry  them  to 
his  master.  The  whole  city  upon  this  was  flung  into  the 
greatest  consternation ;  the  people,  with  Onias  at  their  head, 
fled  for  refuge  to  the  throne  of  God,  whom  they  besought 
with  ardent  prayers,  that  he  would  defend  them  against  all 
violence,  and  not  suffer  his  sanctuary  to  be  plundered  of  its 
treasures.  Their  petition  was  heard.  Heliodorus  advanced 
as  far  as  the  entrance  of  the  temple,  fully  determined  to 
seize  by  force  what  he  could  not  obtain  without  it.  The  soldiers 
who  accompanied  him  were,  by  the  power  of  God,  suddenly 
struck  with  dread,  which  cast  them  to  the  ground,  and  de- 
terred them  from  executing  their  leader's  commands.  Foi 
there  appeared  to  them  a  man  on  horseback,  clad  in  golden 
armour ;  and  the  horse,  on  which  he  sat,  reared,  and  violently 
struck  his  fore  feet  against  Heliodorus,  while  two  comely 
young  men,  in  rich  attire,  standing  on  either  side,  scourged 
him  incessantly  with  rods,  that  they  had  in  their  hands.  He- 
liodorus dropped  down  speechless  upon  the  ground,  where 
he  lay  till  he  was  taken  up  and  carried  off"  in  a  sedan  chair. 
His  friends  immediately  addressed  themselves  to  the  good 
Onias,  humbly  begging  that  he  would  call  upon  the  Most 
High  to  grant  life  to  the  man  who  was  seemingly  in  the  agony 
of  death.  Onias,  being  apprehensive  lest  the  fact  might  be 
misrepresented,  and  the  miraculous  effect  of  God's  power  be 
construed  into  treason  against  the  king,  consented  to  their 
request,  and,  by  his  prayers,  saved  Heliodorus  from  death. 
The  two  heavenly  young  men,  still  standing  by  the  side  of 


AGE  VI.]  HOLY  BIBLE.  305 

Heliodorus,  said  to  him,  Return  thanks  to  the  priest  Onias, 
for  on  his  account  our  Lord  hath  granted  thee  life  ;  and  since 
thou  hast  received  this  visible  chastisement  from  God,  de- 
clare to  all  men  the  great  and  wonderful  works  of  his  divine 
power  :  having  said  this,  they  both  disappeared.  HeHodorus 
joyfully  fulfilled  the  injunctions  that  were  laid  upon  him,  and 
returned  to  Seleucus.  Seleucus  was  unwilling  to  renounce 
his  claim  to  the  sacred  treasures,  and  advised  with  him  about 
sending  some  other  person  to  fetch  them  away ;  upon 
which  Heliodorus  frankly  declared,  that,  if  he  had  any  ene- 
my or  traitor  in  his  kingdom,  whose  death  or  punishment  he 
wished,  he  might  send  him  thither,  where  the  power  of  God 
undoubtedly  resided  for  the  chastisement  of  all  who  should 
presume  to  approach  the  holy  place  with  a  design  of  doing 
evil  to  it. 


A.  M.  3834.]    Signs  in  the  Heavens  over  Jerusa-  [A.  C.  166. 
lem,    2  Mac.  5. 

Upox  the  death  of  Seleucus,  his  brother  Antiochus,  sur- 
named  Epiphanes,  or  the  Noble,  took  possession  of  the  throne. 
This  man  was  the  son  of  Antiochus  the  Great,  and  became  a 
barbarous  persecutor  of  the  Jewish  nation.  He  seems  to 
have  been  raised  to  pour  out  vengeance  upon  a  sinful  and 
perverse  people.  The  good  Onias  was  possessed  of  too  many 
virtues  to  remain  unmolested  in  a  city  where  the  principles 
of  ambition  and  venality  publicly  prevailed.  He  had  a  wick- 
ed brother,  called  Jason,  who,  grasping  at  power,  subverted 
him  in  the  dignity  of  the  priesthood.  Jason  became  high- 
priest,  by  dint  of  money,  in  the  room  of  Onias,  and,  by  an 
additional  sum,  obtained  the  king's  license  to  erect  a  school, 
in  which  the  Jewish  youths  were  instructed  in  the  manners 
and  vices  of  the  Gentiles,  and  trained  up  to  the  games  and  ex- 
ercises of  the  heathen  heroes.  This  wicked  man  had  not 
long  enjoyed  his  ill-gotten  power,  before  he  found  a  rival  in 
Monclaus  tlie  brother  of  Simon,  who  had  been  the  first  pro- 
motor  of  Heliodorus's  attempt  upon  the  treasure  of  the  tern- 
pl(».  Menclaus,  of  the  tribe  of  Benjamin,  and  therefore 
(liscpialified  for  the  priesthood,  supplanted  Jason  by  the  same 
evil  practices  which  Jason  himself  had  so  successfully  em- 
ployed against  Onias.  For  honours  and  dignities,  even  the 
most  sacred,  were  then  bestowed  upon  the  worst  of  men,  as 
they  IkuI  money  to  purchase  them.  To  supply  himself  with 
the  sums  he  wanted,  Menelaus  had  seized  upon  and  sold  some 
2G  •  Q  4 


306  HISTORY  OF  THE  [agevi 

of  the  rich  vessels  belonging  to  the  temple.     Such  profana- 
tions afflicted  the  holy  Onias,  who  was  still  permitted  to  live  : 
from  his  private  retreat  at  Antioch,  he  reprimanded  Menelaiis 
for  his  sacrilegious  impiety,  and,  therefore,  fell  a  victim  to  his 
revenge.     The  death  of  the  holy  priest  was  lamented  by  all 
good  men,  and  honoured  with  the  tears  of  Antiochus  himself. 
Onias  was  honoured  by  the  king,  from  whom  he  had  received 
the  greatest  injustices,  while  Menelaus  was  undermined  by 
those  whom  he  thought  his  fastest  friends      He  was  turned 
out  of  the  post  of  honour  by  the  intrigues  of  Lysimachus  his 
brother,  and  only  recovered  it  again  by  force  of  bribery. 
Thus  was  the  Jewish  republic  miserably  torn  into  factions ; 
thus  was  order  banished  from  the  state  ;  the  priests  no  longer 
attended  to  the  service  of  the  altar  ;  things  sacred  and  profane 
were  confounded  together ;  no  attention  paid  to  the  laws,  either 
human  or  divine  ;  Jerusalem  was  polluted  with  the  blood  of 
her  own  citizens ;  and  dreadful  times  came  on,  which  seem 
to  have  been  foreboded  by  the  tremendous  signs,  which,  for 
forty  days,  were  seen  over  the  holy  city.^    There  was  the 
appearance  of  soldiers  glittering  in  golden  armour ;  a  multi 
tude  of  men  was  seen  in  helmets  with  drawn  swords,  troops 
of  horsemen  moving  to  and  fro  through  the  air,  shaking  their 
shields,  and  encountering  one  against  another.     Such  unusual 
signs  filled  the  minds  of  men  with  dreadful  alarms ;  and  all 
most  earnestly  prayed,  that  these  prodigies  might  turn  to 
good.     In   that  general  consternation  of  the  people,  Jason 
thought  it  a  fair  opportunity  of  recovering  his  former  dignity ; 
he  was,  moreover,  encouraged  to  that  undertaking  by  a  re- 
port which  prevailed  of  Antiochus's  death  in  Egypt :    he, 
therefore,  entered  the  city  with  an  armed  body  of  men,  and 
glutted  himself  with  the  blood  of  his  fellow-citizens.     But  he 
carried  not  the  point  he  aimed  at.     For  Antiochus  had  been 
successful  in  his  expedition  against  Egypt,  till  the  Romans 
interrupted  him  in  his  conquests,  which  drove  him  to  wreak 
his  indignation  on  the  Jewish  people.     He  marched  an  arm} 
to  Jerusalem,  with  a  viev/  of  reducing  it  entirely  to  his  obe- 
dience.    The  different  factions  of  the  citizens,  tearing  one 
another  into  pieces,  gave  him  an  easy  conquest ;  he  took  the 
city  by  storm,  and,  as  he  was  cruel  by  nature,  and  grown  in- 
solent with  success,  deluged  the  streets  with  human  blcod.    In 
the  space  of  three  days,  that  his  fury  raged  without  giving  any 
quarter  to  man,  woman,  or  child,  there  were  fourscore  thou- 
sand of  the  people  massacred,  forty  thousand  made  prisoners, 
and  as  many  sold  for  slaves.     Menelaus  led  the  king  into  the 


AGE  VI.]  HOLY  BIBLE.  307 

temple,  from  whence,  with  impious  hands,  he  took  the  sanc- 
tified vessels,  and  rifled  the  holy  treasury  :  and,  though  he 
added  blasphemy  to  sacrilege,  in  contempt  to  the  living  God, 
no  such  judgment  befell  him  as  had  befallen  Heliodorus.  For 
the  sins  of  the  people  had,  at  that  time,  provoked  almighty 
God  to  chastise  them  by  the  hands  of  their  enemies,  and  they 
had  no  Onias  to  intercede  in  their  behalf.  The  anger  of  al- 
mighty God  never  appears  so  terrible,  as  when  he  suffers  his 
enemies  to  domineer  within  the  sanctuary,  and  profane  his 
very  altar.  For  no  holiness  of  the  place  can  give  a  sanction 
to  the  sinfulness  of  its  inhabitants,  and  no  sanctuary  shall 
screen  them  from  the  vengeance  which  their  sins  deserve. 

A.  M.  3837.]  Martyrdom  of  Eleazar,  [A.  C.  163. 

2  Mac.  6. 

Antiochus,  having  made  himself  master  of  Jerusalem, 
raged  with  all  the  fury  of  a  tyrant  against  its  miserable  in- 
habitants. He  appointed  governors  more  cruel  than  himself, 
who  plundered  and  afflicted  the  people  in  his  absence,  and, 
at  the  end  of  two  years,  sent  ApoUonius,  with  a  great  army, 
to  slay  all  the  men  who  had  attained  the  age  of  manhood, 
and  to  sell  the  younger  sort  with  the  women  for  slaves.  The 
view  of  Antiochus  was  to  destroy  the  race,  and  extirpate  the 
rehgion  of  the  Jewish  people.  Not  long  after,  he  sent  ano- 
ther of  his  generals  from  Antioch  to  compel  the  Jews  to  de- 
part from  the  laws  of  their  forefathers  and  of  God.  Then 
was  the  holy  temple  defiled  with  all  sorts  of  revellings  and 
impurities :  a  statue  of  Jupiter  Olympius  was  erected  therein  ; 
men  were  dragged  by  the  king's  officers  to  oiler  sacrifice  to 
the  heathen  idols,  and  orders  given  for  every  one  to  be  put 
to  death,  who  should  refuse  to  follow  the  pagan  rites.  Then 
was  misery  to  be  seen.  Two  women,  for  having  circumcised 
their  children,  were  publicly  led  through  the  city,  with  their 
infants  hanging  at  their  breasts,  and  cast  down  headlong  from 
tlie  walls,  wliile  others  were  burned  alive  in  caves,  where  they 
assembhid  to  keep  tlie  Sal>batli.  Such  cruelties  so  terrified 
(he  giMierality  of  tlie  people,  that  scarce  any  one  had  the 
courage  to  profess  himself  a  Jew.  Many,  however,  when 
publicly  called  upon  to  d(  clare  their  sentiments,  bravely  stood 
the  severe  trial,  and  ended  their  lives  by  martyrdom.  Amongst 
these  glorious  champions  was  Elcazar,  a  chief  scribe,  whose 
piety  and  gray  hairs  rendered  him  truly  venerable.  Being 
apprehended  by  the  king's  officers,  and,  in  contempt  of  the 


308  HISTORY  OF  THE  [age  vi. 

law,  being  violently  pressed  to  eat  swine's  flesh,  which  they 
thrust  into  his  mouth,  he  vigorously  resisted,  and  preferred  a 
glorious  death  to  the  dishonourable  terms  of  life.  He  went 
on  cheerfully  towards  the  place  of  execution,  when  they,  who 
accompanied  him,  being  moved  with  compassion  and  respect 
for  his  age,  took  him  aside,  and  begged  he  would  consent  to 
let  some  legal  meats  be  set  before  him,  that,  by  eating  of 
them,  at  least  he  might  seem  to  comply  with  the  king's  order, 
which  would  be  enough  to  save  his  life.  The  venerable  old 
man  was  not  to  be  imposed  upon  by  such  pretexts  of  friend- 
ship. He  considered  the  unblemished  character  he  had 
liitherto  maintained  through  life  the  testimony  he  owed  to 
truth,  and  the  respect  due  to  the  law  of  God  in  those  particu- 
lar circumstances,  and  rejected  their  proposal  with  a  noble- 
ness of  soul  that  was  natural  to  him.  I  would  rather  die, 
said  he,  than  do  what  you  counsel  me.  Such  dissimulation 
becomes  not  these  gray  hairs.  God  forbid  that  I  should  ever 
sully  the  purity  of  my  former  life  by  such  a  stain,  and  thereby 
give  occasion  for  the  young  men  to  imagine  that  Eleazar, 
at  the  age  of  fourscore  and  ten,  has  renounced  the  religion 
of  his  forefathers,  and  consented  to  the  superstition  of  the 
pagans.  Miserable  should  I  be,  indeed,  if  the  poor  remains 
of  declining  life  could  tempt  me  to  prevaricate  in  so  shame- 
ful a  manner.  For,  although  I  were  to  escape  the  judgments 
of  men  for  the  present,  yet,  neither  alive  nor  dead,  shall  I  es- 
cape the  hand  of  the  Almighty.  It  is  therefore  better  for 
me  to  die  courageously  at  once,  than,  by  a  disgraceful  com- 
pliance, appear  unworthy  of  my  old  age  :  so,  by  example,  I 
shall  teach  my  fellow-citizens,  that  the  laws  of  God  are  to  be 
preferred  to  those  of  men,  ttot  the  duties  of  religion  are  to 
take  place  of  worldly  interd^^n^  even  of  life  itself.  This 
noble  and  generous  answer  was  attributed  to  a  stubborn 
pride  by  his  pretended  friends,  who  thereupon  turned  their 
professions  of  kindness  into  injuries.  Eleazar  was  forthwith 
carried  to  the  place  of  execution,  w^here,  by  a  glorious  death, 
he  left,  not  to  the  yoimg  naet^only,  but  to  the  whole  nation, 
an  example  of  the  most  hll^c  fortitude.  By  his  conduct, 
he  teaches  us  with  what  caution  we  ought  to  avoid  whatever 
may  be  a  subject  of  scandal  to  the  weak,  and  in  what  man- 
ner we  are  to  give  glory  to  God  by  a  sincere  confession  of 
the  truth. 


AGE  VI.]  HOLY  BIBLE.  309 

A.  M.  3837.]      Martyrdom  of  the  Machabees.      [A.  C.  163. 
2  Mac.  7. 

The  venerable  Eleazar  was  soon  after  followed  by  a  youth- 
ful band,  who  signalized  their  courage  by  a  much  severer 
conflict.  They  were  seven  brothers,  commonly  known  by 
the  name  of  Machabees.  Antiochus  himself  presided  at  their 
martyrdom ;  and,  being  enraged  to  see  such  constancy  in  an 
age  so  tender,  he  stretched  every  nerve  to  terrify  and  tor- 
ture them  into  a  compliance  with  his  impious  demands.  He 
condemned  them  all  to  undergo  the  same  torments  one  after 
another,  that  the  sufferings  of  the  foregoing  might  intimidate 
the  next.  The  eldest  was  first  called  out  in  the  presence  of 
his  mother,  and  the  rest  of  his  brethren,  to  enter  upon  the 
bloody  combat.  The  executioner  cut  out  his  tongue,  chop- 
ped off  the  extremities  of  his  hands  and  feet,  drew  off  the 
skin  of  his  head,  and  then  cast  the  mangled  body  into  a  large 
frying-pan,  where  the  remains  of  agonizing  life  were  consum- 
ed by  a  slow  fire.  The  first  being  thus  barbarously  slain, 
the  second  and  the  rest  were  successively  tormented  and 
slain  in  the  same  manner.  Each  advanced  in  his  turn  ;  each, 
with  the  same  manly  fortitude,  bore  the  tyrant's  tortures,  and 
each,  with  the  same  steady  perseverance,  triumphed  over  his 
savage  inhumanity.  They  adored  the  decrees  of  God,  who 
was  pleased  to  make  this  trial  of  their  faith  ;  they  readily 
submitted  to  the  torments  in  punishment  of  their  sins ;  they 
cheerfully  resigned  a  life,  which  they  hoped  to  receive  one 
day  again  by  a  glorious  resurrection.  And,  as  if  the  sight  of 
sufferings  had  inspired  them  with  fresh  courage,  they  told  the 
tyrant  that  he  was  not  to  fancy  them  abandoned  by  their 
God  ;  that  it  was  impious  folly  in  him  thus  to  fight  against 
the  Almighty ;  that  he  was  but  a  passing  scourge  in  the  Al- 
mighty's hand,  and  would  himself  soon  feel  the  vengeance 
already  prepared  for  his  chastisement.  Antiochus  would 
willingly  have  pardoned  them  their  reproaches,  if  he  could 
])ut  have  got  the  bettor  of  their  fortitude.  Six  of  the  bro- 
thers had  gloriously  conquered  by  their  death  ;  the  seventh 
only  remained,  the  youngest  of  them  all,  and  him  the  tyrant 
hoped  to  gain  l)y  caresses  and  fair  promises.  He  promised 
him  his  friendship,  wealth,  and  happiness,  if  he  would  only 
abjure  the  laws  of  his  forefathers;  and,  when  he  perceived 
that  his  words  made  no  impression,  he  called  the  mother,  and 
desired  her,  if  she  had  any  fondness  left  for  an  only  surviving 
8on,  to  disabuse  him  of  his  error,  and,  by  her  advice,  preserve 


310  HISTORY  OF  THE  [age  vi. 

his  life.  The  incomparable  woman,  who  to  a  mother's  ten- 
derness joined  a  manly  fortitude  of  mind,  despised  the  ty- 
rant's solicitations,  and,  in  derision,  promised  that  she  would 
advise  her  son,  since  he  desired  it.  Wherefore,  bending 
towards  the  amiable  young  man,  she  exhorted  him,  in  her 
native  tongue,  that  he  would  have  pity  on  her,  who  had 
borne  him  nine  months  in  her  womb,  who  had  suckled  and 
brought  him  up  to  that  age ;  that  he  would  not  fear  the  tor- 
mentor, but  look  up  to  God,  the  Creator  of  heaven  and  earth, 
and  all  things  in  them ;  and  that  he  would  courageously  fol- 
low the  glorious  example  of  his  brethren,  that  so,  by  the  di- 
vine mercy,  she  might  be  worthy  to  receive  them  all  again 
in  life  eternal.  Animated  with  fresh  resolution,  the  young 
man  interrupted  his  mother  as  she  was  yet  speaking,  and 
called  upon  his  executioners  to  renew  the  combat.  Why  do 
you  hesitate  ?  said  he  ;  for  whom  do  you  stay  ?  Behold  me 
fixed  in  the  resolution  of  obeying  the  law,  nor  will  I  disobey 
God  to  obey  the  king.  The  tyrant  foamed  with  rage  to  see 
himself  thus  mocked  and  defeated :  with  fiercer  barbarity 
than  he  had  shown  against  the  other  six  brothers,  he  dis- 
charged his  fury  upon  the  seventh,  and  tortured  him  to  death. 
The  illustrious  mother,  having  nothing  more  to  fear  for  her 
sons,  followed  them  with  redoubled  vigour  in  their  victorious 
career,  and  with  them  laid  down  her  life,  on  the  same  day,  in 
the  same  glorious  cause. 

The  holy  fathers  are  diffusely  eloquent  in  their  encomi- 
ums of  this  incomparable  woman.  From  her,  as  from  the 
source,  under  God,  was  derived  the  flow  of  virtuous  magna- 
nimity, which  so  distinguished  her  sons.  With  a  more  than 
manly  firmness,  she  beheld  them  in  their  torments ;  she  ex- 
horted them  to  die.  Those  endearing  arts  and  caresses, 
which  many  mothers  often  misapply  to  other  purposes,  were 
by  her  made  use  of  solely  for  the  real  advantage  of  her  chil- 
dren. The  tender  feelings  of  a  mother  were  by  the  activity 
of  her  faith  directed  beyond  the  enjoyment  of  present  hap- 
piness ;  her  desire  was  to  see  them  in  that  blessed  abode, 
where  she  might  receive  them  again  without  the  fear  of  losing 
them  for  evermore.  By  her  example  she  teaches  Christian 
parents  what  sentiments  of  piety,  what  principles  of  religion, 
they  ought  to  inspire  into  their  children  ;  and  in  what  man- 
ner, when  called  upon,  they  are  to  give  those  to  God,  whom 
they  have  received  from  God.  For,  whether  they  live  or 
whether  they  die,  they  solely  belong  to  God  :  as  long  as  they 
live,  they  should  live  to  God,  and,  when  they  die,  they  ought 


AGE  VI. J  HOLY  BIBLE.  311 

to  be  resignedly  parted  with,  as  a  precious  pledge  that  can 
be  no  longer  kept  than  is  agreeable  to  the  divine  will. 

A.  M.  SSSli]  Generosity  of  Mathathias.  1  Mac.  2.  [A.  C.  163. 

During  the  scene  of  desolation,  which  stained  the  land  of 
Juda  with  the  blood  of  its  best  citizens,  Mathathias,  a  valiant 
and  rehgious  man  of  the  sacerdotal  race,  retreated  with  his 
family  into  Modin,  a  small  town  situated  upon  a  hill,  the 
former  residence  of  his  ancestors  ;  there,  with  the  deepest 
anguish,  he  considered  over,  and  bewailed  the  misfortunes 
of  his  country.  Why  have  I  been  born,  said  he,  to  see  this 
affliction  of  my  people,  this  desolation  of  the  holy  city  ?  She 
is  fallen  a  prey  to  her  enemies  ;  her  temple  is  profaned,  her 
treasures  plundered,  the  vessels  of  her  glory  in  the  hands  of 
foreigners,  her  beauty  and  ancient  splendour  is  extinguished, 
the  spoils  of  Sion  are  carried  olf  to  enrich  the  barbarous  na- 
tions of  the  earth.  Full  of  these  melancholy  reflections,  Ma- 
thathias sat  mourning  over  his  country,  covered  with  sack- 
cloth, and  bathed  in  tears.  Many  other  Jews  had  also  taken 
refuge  at  Modin,  but  were  not  long  suffered  to  remain  unmo- 
lested ;  for  the  king's  deputies  pursued  them  thither,  and  in- 
sisted on  their  abandoning  the  law  of  God,  and  sacrificing  to 
idols.  Mathathias  had  the  grief  to  see  many  of  his  country- 
men yield  to  the  fear  of  suffering,  and  apostatize  from  the  re- 
ligion of  their  forefathers.  The  king's  officers  used  every 
argument  to  persuade  him  into  a  compliance  with  the  edict ; 
they  made  him  offers  of  money,  honours,  and  preferment, 
which  he  rejected  with  a  generous  disdain,  and  publicly  de- 
clared, that,  though  all  nations  should  consent  to  obey  Antio- 
chus,  and  every  man  of  the  Jewish  people  siiould  depart  from 
the  faith  of  their  forefathers,  yet  neither  he,  nor  his  brethren, 
nor  his  sons,  would  pay  obedience  to  an  edict,  that  was  in- 
compatible with  the  law  of  God.  As  he  spoke  these  words, 
there  came  a  Jew,  in  the  sight  of  all,  to  offer  sacrifice  upon 
tlie  altar  which  was  there  erected  to  Antiochus's  idol.  Ma- 
th;itliias  saw,  and  was  grieved  ;  his  reins  trembled,  and  his 
wrath  was  kindled  according  to  the  judgment  of  the  law. 
Deut,  13.  With  a  zeal  like  to  that  of  Phinees,  he  slow  not 
only  the  Jew,  who  was  offering  idolatrous  sacrifice,  but  also 
the  officer  who  had  compelled  liim  to  it,  and  immediately  left 
the  town,  summoning  his  fellow-citizens,  who  had  any  zeal 
for  religion,  to  tollow  him  into  the  desert.  His  five  valiant 
sons,  John,  Simon,  Judas,  Elcazar,  and  Jonathan,  were  the 


312  HISTORY  OF  THE  [age  vi. 

chief  who  followed  him :  they  retreated  to  the  mountains, 
where  they  endeavoured  to  shelter  themselves  from  persecu- 
tion, till,  being  joined  by  the  most  courageous  and  zealous  of 
the  people,  their  numbers  swelled  into  an  army  strong  enough 
to  face  their  enemies  in  the  field.  Mathathias  led  them  on 
against  the  king's  troops,  whom  he  forced  to  retreat  before 
him,  and  to  fly  for  safety  beyond  the  boundaries  of  Judea. 
He  scoured  the  whole  country,  as  he  marched  along  with  his 
victorious  followers,  overturned  the  profane  altars  that  he 
met  with,  and  restored  to  the  inhabitants  the  free  exercise 
of  their  rehgion.  But  death  cut  him  short  before  he  had 
time  to  finish  what  he  had  so  prosperously  begun.  Before 
he  expired,  he  called  his  sons  to  him,  and,  in  this  manner, 
expressed  to  them  the  noble  sentiments  of  his  soul :  Now  it 
is  that  the  anger  of  the  Lord  lies  heavy  upon  his  people  :  the 
proud  domineer,  and  threaten  our  nation  with  ruin.  You, 
therefore,  0  my  sons,  arm  yourselves  with  zeal  for  God's 
law,  and  be  ye  ready  to  die  in  its  defence.  Call  to  mind  the 
glorious  actions  of  your  forefathers,  and  let  their  example 
spur  you  on  in  the  pursuit  of  glory.  Joseph,  in  spite  of  his 
brothers'  envy,  became  the  lord  of  Egypt ;  David  triumphed 
over  the  persecutions  of  Saul ;  Atwtnias,  Azarias,  and  Misael, 
were  delivered  from  the  fiery  furnace,  land  Daniel  from  the 
lions'  den.  Thus,  through  every  age,  it  appears  4feat  God 
never  abandons  those  who  place  their  confidence  in  him. 
Therefore  fear  ye  not  the  violence  of  a  sinful  man,  who,  not- 
withstanding the  present  blaze  of  glory  that  surrounds  him, 
is  no  more  than  dust,  and  a  worm  of  the  earth.  He  glories 
in  his  might  to-day,  and  to-morrow^  he  shall  be  no  more :  for 
he  shall  again  return  into  the  dust,  from  whence  he  was  first 
taken,  and  his  vain  conceits  shall  perish  with  him.  Such 
were  the  last  sentiments  of  Mathathias,  by  which  he  endeav- 
oured to  infuse  into  the  breasts  of  his  gallant  sons  the  same 
holy  zeal  that  burned  in  his  own.  He  gave  them  his  blessing, 
and  was  laid  to  his  forefathers,  in  the  tow^n  of  Modin. 

A.  M.  3838.]       Judas  Machabeus.  1  Mac.  3.       [A.  C.  162. 

Mathathias,  in  the  last  instructions  that  he  gave  his  sons, 
had  singled  out  Simon  for  his  prudence,  and  Judas  for  his 
warlike  valour ;  he  had  recommended  to  them,  that  the  first 
should  aid  them  by  his  counsels,  and  the  second  should  com- 
mand the  army.  Void  of  jealousy,  and  only  zealous  for  the 
public  good,  they  religiously  complied  with  their  father's 


AGE  VI.]  HOLY  BIBLE.  313 

will.  Judas,  surnamed  Machabeus,  in  accepting  of  the  com- 
mand, promised  his  brethren  that  he  would  do  his  best  to 
answer  the  good  opinion,  which  his  father  had  been  pleased 
to  express  of  him,  to  discharge  the  trust  which  they  had  con- 
sented to  repose  in  him.  Eager  to  complete  what  his  father 
had  but  just  begun,  he  girted  himself  for  battle,  like  a  giant, 
says  the  sacred  historian,  and  buckled  on  his  sword,  which 
was  a  shield  to  the  whole  army.  He  rushed  to  war,  and,  in 
his  acts,  was  like  a  lion,  and  like  a  lion's  whelp,  roaring  for 
his  prey.  In  forming  his  army,  he  made  choice  of  those 
men,  only,  who  had  never  bent  their  knees  to  the  idols  of 
Antiochus.  For  he  reUed  chiefly  upon  God  for  victory,  and 
religiously  concluded,  that  a  wicked  multitude  would  be  more 
likely  to  draw  down  a  curse  upon  his  arms,  than  help  him  to 
conquer.  He  therefore  collected  those  together  whom  the 
dread  of  torment  had  dispersed  :  with  those  he  formed  a  body 
of  six  thousand  chosen  men,  sgid  with  those  he  thought  him- 
self a  match  for  all  the  forces  that  the  Syrians  could  bring 
against  him.  His  study  was  to  infuse  his  own  sentiments 
into  the  minds  of  his  soldiers,  and  to  inspire  them  with  the 
same  confidence  in  God.  He  represented  to  them,  that  God 
alone  is  the  Lord  of  hosts ;  that  on  him,  alone,  they  were  to 
rely  for  success  ;  that  by  prayer  and  fasting  they  must  ren- 
der him  propitious  to  their  arms ;  that  under  his  all-powerful 
protection  they  had  nothing  to  fear  from  the  thousands  of  a 
pagan  enemy  ;  for  that  God,  alone,  held  the  balance  of  vic- 
tory, and  could  turn  the  scale  as  easily  in  favour  of  a  small  as 
of  a  great  number.  Thus  Jonathan,  the  son  of  Saul,  routed 
the  camp  of  the  Philistines;  thus  Ezechias  was  delivered 
from  the  army  of  Sennacherib.  Nor  did  he  doubt  but  the 
Almighty  had  the  like  mercy  still  in  store  for  them ;  that  the 
cries  of  the  afflicted,  that  the  blood  of  the  innocent,  that  the 
prayers  of  the  penitent,  would  disarm  his  divine  justice 
against  Juda,  and  turn  his  vengeance  upon  the  insolent  foe, 
who  had  defiled  the  temple  with  idols,  and  Jerusalem  with 
blood.  And,  to  make  his  followers  still  more  resolute  and 
uiiitod  in  their  undertaking,  he  ordered  it  to  be  proclaimed 
through  the  camp,  that  all  they  who  were  afraid  of  facing 
the  enemy,  or  who  had  any  private  interest  to  pursue,  or 
domestic  business  to  call  them  home,  should  instantly  retire, 
and  leave  him  with  the  rest  to  conquer  for  their  religion  and 
country. 

Thus  did  Judaa  Machabeus  prepare  himself  to  fight  the 
battles  of  the  Lord  ;  thus  did  he  spirit  up  his  followers  to  feats 
27  Kr 


814  HISTORY  OF  THE  [age  vi. 

of  glory,  and  teach  them  how  they  were  to  conquer.  The 
zeal,  the  piety,  the  faith,  and  resolution  of  this  Hebrew  chief 
well  deserves  the  notice  of  all  Christians,  who  have  a  much 
more  important  undertaking  upon  their  hands.  The  life  of 
man,  says  holy  Job,  is  a  warfare  upon  earth.  We  have  our 
souls  to  save,  we  have  heaven  to  gain  ;  and  heaven  can  be 
gained  only  by  those  who  are  eager  and  vigorous  in  the  pur- 
suit. The  strong,  united  powers  of  the  world,  the  flesh,  and 
devil,  surround  us  on  every  side,  and  oppose  our  progress. 
With  them  there  is  no  peace  to  be  expected  ;  we  must  fight, 
we  must  strive  to  conquer,  too,  before  we  can  be  crowned. 
For  this  we  must  be  equipped  with  the  spiritual  armour  of 
God,  without  whom  we  can  do  nothing.  Unable  of  ourselves 
to  advance  a  single  step,  we  must  endeavour,  by  human  pray- 
er, to  obtain  from  Jesus  Christ  those  succours  of  his  holy 
grace,  which  alone  can  invigorate  our  efforts,  and  render 
them  successful. 

A.  M.  3838.]       Victories  of  Judas  Machabeus.      [A.  C.  162. 

Judas  Machabeus,  having  prepared  himself  for  war  in 
the  manner  we  have  said,  directed  his  first  attack  against 
ApoUonius,  who  commanded  a  great  army  of  infidels  in  Sa- 
maria. He  gained  a  complete  victory,  slew  ApoUonius  with 
his  own  hand,  and  stripped  him  of  his  sword,  which  he  ever 
after  used  in  battle,  as  long  as  he  lived.  For  from  this  time 
Judas  was  in  perpetual  war  with  the  Syrians  ;  nor  was  it  by 
the  death  of  one  general,  or  by  the  overthrow  of  one  army, 
that  the  Syrian  power  could  be  broken.  Upon  the  death  of 
ApoUonius,  Seron  took  the  field  with  a  numerous  army,  not 
doubting  of  success,  and  promising  himself  great  honour  from 
the  defeat  of  a  general,  whose  name  was  become  the  talk  of 
foreign  nations.  Seron's  boasted  promises  of  victory  ended 
in  a  total  overthrow,  which  covered  him  with  confusion,  and 
crowned  his  adversary  with  new  glory.  The  news  of  those 
two  battles  fired  Antiochus  with  a  fresh  desire  of  revenge  ; 
the  disgrace  that  had  fallen  upon  his  arms  made  him  eager 
to  wash  it  out.  Though  he  drained  his  treasury  of  money, 
and  his  kingdom  of  men,  he  resolved  to  set  on  foot  another 
army,  which  should  defy  every  attempt,  and  baflflie  every 
power,  that  Judas  could  bring  against  it.  The  state  of  affairs 
requiring  the  king's  presence  in  Persia,  Lysias,  the  viceroy 
of  Syria,  was  intrusted  with  the  management  of  this  expedi- 
tion against  Judea.     An  army  of  forty  thousand  foot  and  seven 


AGE  VI.]  HOLY  BIBLE.  315 

thousand  horse,  under  the  command  of  Ptolemy,  Nicanor,  and 
Gorgias,  three  of  his  most  able  generals,  marched  iij^  the 
Jewish  territories.  The  sight  of  so  fon»idable  aii  army  struck 
a  panic  into  the  desponding  Jews.  Judas  saw  the  evils  that 
were  pouring  in  upon  him,  and  exerted  his  abilities  to  repel 
them.  By  word  and  example  he  animated  his  troops  against 
an  enemy  who  had  nothing  to  trust  to  but  their  numbers  and 
weapons,  whilst  they,  the  chosen  people  of  God,  had  all  the 
heavenly  host  to  defend  them.  He  admonished  them  to  pre- 
pare for  battle  by  prayer  and  fasting ;  he  reminded  them  of 
the  wonderful  protection  God  had  shown  their  forefathers  in 
ancient  times,  and  how  glorious  it  was  to  fight  for  the  sacred 
laws  of  God  and  the  liberties  of  their  country.  Having  thus 
dispelled  their  fears,  and  warmed  their  courage  for  battle,  he 
led  them  on  against  the  Syrians,  whom  he  charged  with  sucli 
intrepidity,  that  he  broke  and  routed  their  whole  army. 
This  stroke  reduced  Lysias  almost  to  despair  ;  he  was  afraid 
the  miscarriage  of  the  war  might  be  attributed  to  his  neglect, 
and  therefore  resolved  to  command  the  next  campaign  in  per- 
son. He  drew  together  all  the  recruits  he  could  during  win- 
ter, and  in  spring  led  an  army  of  sixty  thousand  foot  and  five 
thousand  horse  into  the  heart  of  Judea.  Judas  was  there, 
ready  to  receive  him,  gave  him  battle,  defeated,  and  forced 
him  to  retreat,  with  great  loss,  to  Antioch. 

Judas,  having  no  enemy  upon  his  hands,  turned  his  thoughts 
upon  repairing  the  devastations,  which  the  Gentiles  had 
made  in  the  country.  His  first  object  was  the  house  of  God : 
for  he  was  afflicted  to  see  the  sanctuary  desolate,  the  altar 
profaned,  the  gates  burned,  and  in  the  court  shrubs  grown 
up  as  in  a  forest.  He  began  by  appointing  priests  of  an 
unblemished  character  for  the  performance  of  the  sacrifices ; 
he  cleansed  the  holy  places  and  the  courts,  threw  down  the 
altar,  on  which  the  idol  of  Jupiter  had  stood,  and  built  a 
new  one,  which  was  dedicated  with  creat  joy  and  religious 
festivity.  Then  were  the  sacred  veils  hung  up  again,  and 
the  holy  vessels  renewed,  the  golden  candlesticks,  the  altar 
of  perfumes,  the  table  of  show-bread,  restored  to  their  places, 
and  t^very  other  thing  provided  for  the  divine  service. 

Thus  did  Judas  pass  the  winter  months,  till  the  service  of 
his  country  called  him  forth  again  into  the  field.  The 
neighbouring  nations  had  taken  ollence  at  his  repairing  the 
temple,  and  conspired  the  destruction  of  his  people.  The 
Idumeans,  the  Amorrhcans,  and  Ammonites,  rose  in  arms 
against  him,  and  great  forces  appeared  in  tlie  field  on  the  side 


316  HISTORY  OF  THE  [age  vi. 

of  Galilee,  in  Galaad,  and  beyond  the  Jordan.  Judas,  with  a 
rapidity  of  success,  which  distinguished  him  for  a  favourite  of 
heaven,  chosen  to  fight  and  conquer  for  the  defence  of  Israel, 
scoured  the  whole  country,  and  discomfited  his  enemies 
wherever  he  met  them.  He  stormed  their  fortresses,  reduc- 
ed their  cities,  and  frequently  routed  their  numerous  armies 
without  losing  so  much  as  a  single  man.  For  the  Lord  of 
hosts  was  with  him,  and  holy  angels  visibly  protected  him 
more  than  once  in  battle. 

In  an  attack  he  made  upon  Gorgias,  the  governor  of  Idu- 
mea,  some  of  his  soldiers  fell,  because  they  had  forfeited  the 
divine  protection :  for,  when  he  came  to  bury  them,  he  found 
under  their  clothes  some  pagan  donaries,  which  they  had  ta- 
ken, contrary  to  the  law,  at  the  sacking  of  Jamnia.  2  Mac, 
c.  12.  The  religious  chief  was  grieved  at  the  sin  his  men 
had  been  guilty  of,  but,  still  hoping  that  they  might  find  mer- 
cy, on  account  of  the  piety  they  had  shown  in  dying  for  their 
country  and  religion,  made  a  collection  of  twelve  thousand 
drachms  of  silver,  which  he  sent  to  Jerusalem,  that  prayer 
and  sacrifice  might  be  offered  for  them.  Holy,  therefore, 
says  the  sacred  text,  and  salutary  is  the  thought  of  praying  for 
the  dead,  that  they  may  be  loosed  from  their  sins.  For  to 
sins  already  remitted,  as  the  fathers  unanimously  teach,  and  as 
it  appears  in  Nathan's  speech  to  king  David,  2  Kings j  12.  a 
temporal  punishment  is  sometimes  reserved,  and  from  that 
punishment  Judas  hoped,  by  prayer  and  sacrifice,  to  release 
his  deceased  friends  and  fellow  w  arriors. 

A.  M.  3841.]     Death  of  Antiochus,  1  Mac.  6.     [A.  C.  159. 

During  these  transactions  in  Judea,  Antiochus  had  under- 
taken an  expedition  against  Elimais,  a  rich  and  strong  city  in 
Persia.  The  inhabitants,  knowing  that  nothing  but  the  desire 
of  plunder  had  invited  the  king  to  attack  them,  defended 
themselves  with  great  resolution,  and  forced  him  to  make  a 
precipitate  retreat  into  the  province  of  Babylon.  Here,  co- 
vered with  confusion  at  his  disgrace,  he  was  informed  of  the 
bad  fortune  which  had  likewise  attended  his  arms  in  Judea 
Vexed  with  rage,  and  sickening  with  grief,  to  see  himself 
thus  baffled  in  his  projects,  he  vowed  revenge  against  the 
people  who  had  thrown  such  dishonour  on  him,  publicly  de- 
claring, that  he  would  reduce  Jerusalem  to  a  heap  of  ruins, 
and  make  it  a  common  burying  place  of  the  whole  Jewish 
nation.     But  God,  who  sees  the  heart,  and  knows  how  to 


AGE  vi.J  HOLY  BIBLE.  317 

check  the  pride  of  man,  struck  him  with  an  incurable  and 
painful  plague  in  his  bowels,  which  soon  reduced  him  to  the 
grave.     He,  however,  mounted  his  chariot,  and,  breathing  re- 
venge against  the  Jews,  ordered  his  servants  to  drive  him  on 
with  the  utmost  expedition.     The  arm  of  God  stopped  him 
short  in  his  career.     Being  thrown  from  his  chariot,  he  was 
bruised  in  a  terrible  manner ;  and,   being  no  longer  able  to 
bear  the  motion  of  a  carriage,  he  ordered  himself  to  be  put 
in  a  litter  not  to  interrupt  his  journey.      Thus  the  king,  who 
was  replenished  with  pride  above  the  measure  of  man,  says 
the  holy  Scripture,  who  to  himself  seemed  to  rule  even  the 
waves  of  the  sea,  and  to  weigh  the  heights  of  the  mountains 
in  a  balance,  was  in  a  moment  humbled  by  the  manifest  pow- 
er of  God,  which  struck  him  to  the  ground.      Loathsome 
worms  swarmed  out  of  every  part  of  his  body,  the  stench  of 
which  became  insupportable  to  his  attendants,  to  himself,  and 
the  whole  army.     For  his  flesh  rotted  and  dropped  from  his 
bones,  while  his  bowels  were  tortured  with  exquisite  pains,  in 
punishment  of  the  cruelties  with  which  he  had  so  unmerci- 
fully racked  the  bowels  of  others.     The  growing  tortures  of 
his  body,  joined  to  the  vexation  of  his  mind,  rendered  his 
situation  every  hour  more  and  more  lamentable.     He  then 
began  to  reflect  within  himself,  and  to  confess  his  great  mise- 
ry.    The  remembrance  of  the  evils  which  he  had  done  in 
the  holy  city  of  Jerusalem,  added  keen  remorse  of  conscience 
to  his  other  pains  ;  he  acknowledged  the  justice  of  the  stroke, 
that  laid  him  thus  low.     It  is  just,  said  he,  to  submit  to  God ; 
nor  is  it  for  mortal  man  to  equal  himself  to  God.     Then,  as 
if  he  had  some  glimmering  hope  of  softening  the  rigour  of 
divine  justice  into  mercy,  he  promised  almighty  God  that  he 
would  treat  Judca  with  clemency  equal  to  his  former  severity, 
that  he  would  make  the  city  free,  and  put  her  citizens  upon 
the  same  footing  with  those  of  Athens ;    he  promised  to  fur- 
nish the  holy  temple  with  every  necessary  expense  for  the 
sacrifices,  to  make  himself  a  Jew,  and  in  every  part  of  the 
earth  to  proclaim  the  power  of  God.     All  this  he  promised 
by  word  of  mouth,  and  wrote,  moreover,  a  letter  to  the  Jew- 
ish nation,  full  of  seeming  friendship  and  esteem.     But  the 
just  judgment  of  God  was  come  upon  him,  says  the  sacred 
text ;  despairing  of  life,  Antiochus  prayed  to  the  Lord,  from 
whom  he  was  not  likely  to  obtain  mercy,  and  thus  ended  a 
wicked  and  miserable  life  by  a  more  mis(Mable  death. 

Such  was  the  exit  of  Antiochus  the  Noble.     The  show  he 
made  of  a  death-bed  repentance  proves  both  the  deceitful- 
27* 


318  HISTORY  OF  THE  [age  vi. 

ness  and  inefficacy  of  a  sorrow  which  is  extorted  only  by 
pain,  and  comes  not  from  the  heart.  Repentance  deferred 
to  the  last  hour,  though  accompanied  with  all  the  verbal  pro- 
testations of  Antiochus,  is  not  to  be  relied  upon.  A  Chris- 
tian, who,  by  a  deliberate  neglect,  throws  himself  into  that 
extremity,  has  no  better  grounds  for  his  hope  of  pardon  than 
had  that  reprobate  king.  The  grace  of  dying  well  is,  in  the 
common  course  of  providence,  granted  to  those  only,  who,  by 
a  virtuous  life,  endeavour  to  obtain  it.  The  sentence  of  saint 
Austin  upon  this  subject  deserves  our  notice.  Do  you  desire 
to  die  well?  says  he  ;  you  then  must  live  well:  for  whoever 
leads  a  good  life,  cannot  meet  with  a  bad  death.  A  good 
death  is  the  recompense  of  a  good  life. 

A.  M.  3841.]     Courage  of  Eleazar,  1  Mac.  6.     [A.C.  159.  . 

The  death  of  Antiochus  Epiphanes  ended  not  the  war, 
nor  the  calamities  of  the  Jewish  people.  The  Syrian  gene- 
rals still  strove  to  subdue  the  country  for  their  new  king  An- 
tiochus Eupator,  who  succeeded  his  father  both  in  his  crown 
and  antipathy  against  the  Jews.  Judas  Machabeus  headed 
his  victorious  troops  against  them,  and,  in  different  battles, 
vanquished  Gorgias,  Timotheus,  and  Lysias.  Humbled  by 
his  defeat,  Lysias  became  an  advocate  for  peace,  and  a 
truce  was  agreed  on  between  the  king  and  Judas  Macha- 
beus :  but  no  lasting  peace  could  be  expected,  where  traitors 
among  the  Jews  themselves  were  ready  to  sell  their  country 
to  the  common  enemy.  Men  jealous  of  the  power,  and  en- 
vious of  the  glory,  which  Judas  had  so  justly  acquired  in  the 
field,  invited  Antiochus  to  come  to  their  assistance,  and  to 
deliver  them  from  the  tyranny  of  a  man,  who  overawed  his 
fellow-citizens,  and  hindered  them  from  submitting  to  the 
king  of  Syria.  Antiochus,  upon  that  information,  called  to- 
gether his  friends,  and  the  captains  of  his  army,  raised  all  the 
men  he  could  at  home,  took  foreign  troops  into  his  pay,  and 
collected  an  army  of  a  hundred  thousand  foot,  and  twenty 
thousand  horse,  with  which  he  invaded  Judea.  The  appear- 
ance of  an  army,  not  less  formidable  for  the  glittering  armour 
than  for  the  numbers  of  its  men,  was  enough  to  strike  terror 
into  the  most  brave  ;  and  what  rendered  it  still  more  formi- 
dable, were  two  and  thirty  elephants,  trained  to  war,  and 
bearing  each  upon  his  back  a  strong  wooden  tower,  garrison- 
ed with  two-and -thirty  warriors.  Judas  Machabeus  was  not 
daunted  at  the  sight :    with  his  usual  courage  and  confidence 


AGE  VI.]  HOLY  BIBLE.  319 

in  God,  he  led  forth  his  troops  to  battle  ;  he  fought,  he  slew 
great  numbers  of  the  enemy.  Eleazar,  his  younger  brother, 
signalized  himself  by  a  very  singular  act  of  magnanimity. 
The  valiant  youth,  having  observed  an  elephant  more  remark- 
able than  the  rest  for  his  size  and  glittering  armour,  and  not 
knowing  but  Antiochus  might  be  upon  the  back  of  him,  ge- 
nerously resolved  to  sacrifice  his  life  for  the  sake  of  finishing 
the  war,  if  he  could,  with  one  stroke.  He  cut  his  way 
through  the  thickest  of  his  enemies,  till  he  reached  the  ele- 
phant, the  object  he  had  in  view.  He  threw  himself  between 
the  (eet  of  the  monster,  and,  standing  under  it,  vigorously 
thrust  his  sword  into  its  belly.  Down  fell  the  beast,  and 
crushed  the  conqueror  to  death  in  the  very  act  of  triumph. 
Such  feats  of  uncommon  bravery  gave  Antiochus  no  great 
encouragement  to  carry  on  the  war :  and,  on  the  other  hand, 
Judas,  seeing  how  difficult  it  was  to  maintain  the  field  against 
so  numerous  a  host,  thought  it  prudent  to  retreat  to  Mount 
Sion.  The  king  went  to  attack  him,  and  was  repulsed. 
Provisions  grew  scarce  in.  the  land,  as  it  was  the  Sabbath- 
year,  and  the  king,  at  the  same  time,  received  intelligence, 
that  his  presence  was  necessary  to  quash  a  rebellion,  which 
Philip,  the  governor,  had  raised  at  Antioch  ;  therefore,  by 
the  advice  of  Lysias,  he  granted  an  honourable  peace  to  Ju- 
das Machabeus,  and  retired  with  his  army  into  Syria. 

A.  M.  3842.]       Death  of  Judas  Machabeus,       [A.  C.  1  jb. 
1  Mac.  9. 

Antiochus  did  not  long  survive  the  treaty  which  he  had 
made  with  Judas  Machabeus.  Demetrius,  the  son  of  Seleu- 
cus,  having  escaped  from  Rome,  where  he  had  been  detain- 
ed as  a  hostage  in  the  room  of  his  uncle  Antiochus  Epipha- 
nes,  declared  himself  king;  and,  being  well  8up()ortcd  in  his 
claim,  he  deprived  his  cousin  Antiochus  Eupator  both  of  the 
crown  and  life.  This  revolution  in  the  khigdomof  Syria  had 
no  sooner  taken  place,  but  some  discontented  Jews  began  to 
make  their  court  to  the  new  king,  by  shmdering  tiie  fame 
and  virtues  of  Judas  Machabeus.  Amongst  these  enemies 
of  their  country,  the  chief  was  Alcimus,  a  wicked  and  ambi- 
tious man,  whom  the  king  nominated  to  the  high-priesthood, 
as  a  reward  of  his  treachery,  and  employed  as  the  minister 
of  his  designs  against  Judea.  This  Alcimus,  being  joined  with 
l^acchides  in  the  command  of  a  great  army,  did  as  much 
mischief  to  the  people  of  Judea  by  his  liypocrisy  as  by  open 


320  HISTORY  OF  THE  [age  vi. 

violence.  For,  under  the  name  and  sanction  of  high-priest, 
he  seduced  many  from  their  duty,  and  plunged  them  into  re- 
bellion against  the  laws  of  God  and  of  their  country.  Judas 
exerted  himself  with  such  activity  against  them,  that  he  forc- 
ed them  to  relinquish  their  enterprise,  and  to  retreat  with 
dishonour  into  Syria.  The  miscarriage  of  this  expedition 
against  Judea  determined  Demetrius,  1  Mac.  c.  7.  and  2  Mac. 
c.  14.  to  employ  Nicanor,  one  of  his  principal  lords,  who 
was  an  active  general,  and  sworn  enemy  to  the  Jewish  nation. 
Nicanor,  at  the  head  of  a  powerful  army,  marched  into  the 
very  heart  of  Judea,  and  defeated  Simon,  with  the  troops  he 
had  under  his  command  ;  but,  dreading  the  valour  and  supe- 
rior abilities  of  Judas  Machabeus,  declined  meeting  him  in 
the  field,  and  solicited  his  friendship.  Judas,  who  wished  to 
spare  the  effusion  of  human  blood,  listened  to  his  proposals. 
They  entered  Jerusalem  together,  and  lived  on  amicable 
terms  with  one  another,  till  the  wicked  Alcimus,  seeing  him- 
self thus  disappointed  in  his  hopes  of  the  high-priesthood, 
accused  Nicanor  to  Demetrius  of  being  his  enemy's  friend. 
Nicanor,  being  then  afraid  of  incurring  the  king's  displeasure, 
resolved  to  seize  the  first  opportunity  of  taking  Judas  by  sur- 
prise, and  of  sending  him  prisoner  to  Antioch.  Judas  hap- 
pily discovered  and  prevented  his  design.  They,  therefore, 
broke  off  their  treaty  of  friendship,  put  themselves  at  the 
head  of  their  respective  troops,  and  came  to  a  battle,  in  which 
the  Syrians  were  worsted  with  the  loss  of  near  five  thousand 
men.  Nicanor,  upon  the  defeat,  became  outrageous,  and, 
being  joined  by  an  army  from  Syria,  proudly  boasted  of  his 
mighty  power,  and  threatened  to  destroy  the  temple,  unless 
Judas  were  delivered  into  his  hands.  Judas,  whose  trust 
was  in  God,  assembled  and  exhorted  his  troops  to  battle, 
with  all  that  manly  fortitude,  for  which  he  was  so  remarka- 
ble, and  fervently  entreated  the  Almighty  to  send  his  holy 
angel  to  their  defence,  as  he  had  formerly  sent  him  against 
Sennacherib,  and  in  one  night  had  slain  one  hundred  and 
eighty  thousand  of  the  Assyrian  army.  Almighty  God  heard 
his  prayer,  and  comforted  him  with  an  apparition  of  the  holy 
priest  Onias,  and  the  prophet  Jeremiah.  Jeremiah  present- 
ed him  with  a  golden  sword,  to  destroy  the  enemies  of  Is- 
rael ;  and  Onias  told  him  that  Jeremiah,  the  prophet  of  God, 
w^as  a  lover  of  his  brethren,  and  prayed  much  for  the  peo- 
ple and  holy  city.  Judas  related  this  vision  to  his  soldiers, 
who  were  exceedingly  encouraged  thereby ;  they  marched, 
full  of  confidence,  to  battle  ;    five-and-thirty  thousand  fell  of 


AGE  VI.]  HOLY  BIBLE.  321 

the  Syrians,  among  whom  was  Nicanor  himself,  and  a  com- 
plete victory  was  won.  Judas  commanded  Nicanor's  head 
and  right  arm,  which  he  had  insolently  lifted  up  against  the 
temple,  to  be  severed  from  his  body,  and  carried  to  Jerusa- 
lem. His  tongue,  moreover,  which  had  uttered  blasphemies 
against  the  Most  High,  was  cut  into  small  pieces,  and  given 
to  the  birds. 

This  victory  was  the  last  of  Judas  Machabeus.  Demetrius 
raised  fresh  troops,  and  poured  in  new  armies  upon  the  con- 
querors, who  began  to  be  wearied  by  the  length,  and  disheart- 
ened by  the  labours,  of  war,  to  which  they  saw  no  end. 
Most  of  Judas's  men  declined  the  service  ;  all  to  eight  hun- 
dred abandoned  him  in  the  field,  and  they  that  remained  ex- 
horted him  to  a  prudent  retreat.  No,  let  us  rise,  said  he  ;  let 
us  march  to  meet  our  enemies  ;  though  the  rest  are  shrunk 
away,  we  may  be  still  able  to  maintain  our  ground.  God 
forbid  we  should  ever  fly  from  the  face  of  our  adversaries  :  it 
would  be  shameful  to  turn  our  backs  upon  them,  whom  we 
have  so  often  vanquished.  If  our  time  is  come,  let  us  die  like 
men  in  the  defence  of  our  country.  With  this  resolution,  he 
led  out  his  little  troop  against  an  army  of  two-and-twenty 
thousand  Syrians,  commanded  by  Bacchides  and  the  wicked 
Alcimus.  It  was  fought  with  great  obstinacy  from  morning 
till  evening  :  Judas  forced  the  enemy's  right  wing,  and  put 
it  to  flight ;  but,  pursuing  them  too  far,  he  was  attacked  by 
those  in  the  left  wing,  that  closed  in  upon  him  :  there,  over- 
powered by  numbers,  he  as  gloriously  fell  as  he  had  bravely 
fought.  His  brother  took  his  body,  and  buried  it  with  their 
fathers,  in  the  city  of  Modin. 

A  happy  death,  after  a  life  of  heroic  virtues,  is 'the  term, 
which  every  Christian  ought  to  have  constantly  in  view. 
Never  to  degenerate  from  the  sublime  thougiits  of  the  sons 
of  God,  never  to  stoop  to  actions,  that  disgrace  the  noble  cha- 
racter of  a  Christian,  and  never  to  shrink  back  from  the  di- 
vine service,  should  be  his  principle  and  unvarying  resolu- 
tion. No  human  respects  or  fears,  no  appearance  of  ditlicul- 
ties,  ought  to  dishearten  him  in  the  undertaking.  lie  has 
God  for  his  witness,  and  the  helper  of  his  endeavours.  The 
struggle  lasts  not  long  ;  his  labours  soon  will  end  ;  the  glory 
that  awaits  his  victory  is  everlasting.  The  only  thing  he 
has  to  fear  while  life  remains,  is,  lest  he  should  fear  any  thing 
more  than  Him,  who  is  his  protection  upon  earth  and  his  re- 
ward in  heaven. 

Ss 


3S2  HISTORY  OF  THE  [age  vi. 

A.M.3843.]  Jonathan  High-Priest  1  Mac.  9.    [A.C.157. 

After  the  death  of  Judas  Machabeus,  his  brother  Jona- 
than was  chosen  by  general  consent  to  supply  his  place,  and 
to  fight  the  battles  of  Israel.  He  collected  the  broken  troops 
of  the  republic  together,  formed  them  into  an  army,  and  re- 
treated into  the  desert  of  Thecua,  judging  it  more  advisable 
to  harass  the  enemy  by  frequent  skirmishes,  than  to  risk 
the  fortune  of  his  country  in  a  pitched  battle.  This  prudent 
plan  of  operations  had  the  desired  effect :  for,  by  the  vigor- 
ous defence  he  made  when  attacked,  and  by  the  many  ad- 
vantages he  seized  to  attack  in  his  turn,  he  forced  Bacchides, 
who  commanded  the  Syrians  against  him,  to  evacuate  the 
country,  and  subscribe  to  articles  of  peace.  Jonathan,  having 
nothing  more  to  fear  from  foreign  enemies,  began  to  restore 
good  order  amongst  his  subjects  at  home,  and  to  repair  the 
evils  which  had  been  occasioned  by  the  war.  His  power 
was  respected,  and  his  friendship  courted  by  the  very  prince, 
who,  a  little  before,  had  been  his  implacable  enemy.  For  a 
young  competitor  of  the  crown  of  Syria  had  lately  started  up 
in  the  person  of  Alexander  Bales,  the  son  of  Antiochus  Epi- 
phanes,  and  made  Demetrius  totter  upon  his  throne.  These 
two  rivals  divided  the  power  and  affections  of  the  Syrians 
equally  betwixt  them ;  and,  each  of  them  being  sensible  that 
the  scale  of  the  empire  must  turn  to  whichever  side  Jona- 
than should  incline,  they  both  solicited  his  friendship.  Jo- 
nathan gave  fair  words  to  them  both,  though  his  inclination 
biassed  him  in  favour  of  Alexander.  Alexander,  in  effect, 
defeated  his  antagonist,  whom  he  slew  in  battle,  and  possess- 
ed himself  of  the  crown  of  Syria.  He  treated  Jonathan  with 
great  respect,  acknowledged  him  to  be  the  high-priest  of  the 
Jewish  nation,  and  invited  him  to  the  city  of  Ptolemais, 
where  he  was  to  receive  the  king  of  Egypt,  and  espouse  his 
daughter.  Jonathan  accepted  of  the  invitation,  and,  that  he 
might  appear  of  some  consequence  before  two  such  mighty 
kings,  he  went  in  great  state,  carrying  with  him  magnificent 
presents  for  Alexander ;  for  he  knew  that  some  factious  Jews 
were  gone  before  to  lodge  their  complaints  against  him.  Al- 
exander received  him  with  every  mark  of  honour  and  esteem ; 
and  they,  who  came  to  be  his  accusers,  had  the  confusion  to 
see  him  confirmed  in  his  high  dignity,  and  seated  upon  a 
level  with  the  kings  themselves.  Alexander  soon  after 
met  with  an  untimely  end ;  for  the  late  Demetrius  had  left 
a  son  of  the  same  name,  who,  being  supported  by  Ptohmy, 


AGE  vi.J  HOLY  BIBLE.  323 

king  of  Egypt,  laid  claim  to  the  crown  of  Syria,  and,  by  the 
murder  of  Alexander,  entered  into  actual  possession  of  the 
kingdom.  This  prince  had  sent  his  general,  ApoUonius,  with 
an  army,  into  Judea,  to  repay  Jonathan  for  the  part  he  had 
taken  in  favour  of  Alexander.  The  revenge  he  meditated 
ended  in  his  disgrace.  Jonathan  gave  Apollonius  battle,  and 
put  his  army  to  flight.  Demetrius,  thus  perceiving  that  no 
advantage  was  likely  to  be  reaped  from  the  enmity  of  a  man 
so  versed  in  the  art  of  war,  resolved  to  court  his  friendship. 
Peace,  therefore,  being  restored  to  the  two  nations  of  Syria 
and  Judea,  the  people  breathed  for  some  time,  till  the  war 
was  again  renewed  by  Tryphon.  Tryphon  was  an  officer  of 
Alexander's  party,  and,  having  his  eye  upon  the  crown  of 
Syria,  declared  himself  against  Demetrius,  and  proclaimed 
Antiochus,  the  young  son  of  Alexander,  king  in  his  stead. 
Jonathan  sent  three  thousand  valiant  warriors  to  Antioch  for 
the  support  of  Demetrius,  his  friend  and  ally ;  these  troops 
executed  the  commission  they  were  sent  upon  with  so  much 
vigour,  that  they  slew  in  one  day  no  fewer  than  a  hundred 
thousand  of  Demetrius's  enemies,  and  thereby  put  him  again 
in  peaceful  possession  of  his  kingdom.  But  Demetrius,  soon 
after  breaking  his  faith  with  Jonathan,  and  being  defeated  by 
Tryphon,  forced  the  Hebrew  chief  to  declare  in  favour  of 
the  young  Antiochus,  who  was  crowned,  and  acknowledged 
king  at  Antioch.  Tryphon,  having  thus  strengthened  his  in- 
terest among  the  Syrians,  thought  he  had  now  no  other  ob- 
stacle than  Jonathan's  attachment  to  Antiochus,  that  could 
hinder  him  from  taking  the  crown  from  his  prince's  brow, 
and  setting  it  upon  his  own.  He  therefore  formed  a  scheme  to 
put  Jonathan  out  of  the  way.  Treachery  effected  what  no 
force  of  arms  or  money  could  have  done.  Under  the  specious 
show  of  friendship,  Tryphon  invited  Jonathan  into  the  town 
of  Ptolemais.  Jonathan  imprudently  believed  him  to  be  sin- 
cere, disbanded  his  army,  and  trusted  himself  with  no  more 
than  a  thousand  attendants  in  one  of  the  strong  towns  of  his 
natural  enemies.  He  had  no  sooner  entered  into  Ptolemais, 
than  the  gates  were  shut,  he  traitorously  taken,  and  his  fol- 
lowers put  to  the  sword.  Such  was  the  fatal  consequence  of 
trusting  himself  to  a  pretended  friend,  whose  interest  it  was 
to  betray  him. 

Fortitude,  though  a  cardinal  virtue,  is  not  the  only  virtue 
requisite  for  our  conduct  in  life.  Without  prudence  we  shall 
often  run  ourselves  into  straits,  from  which  no  fortitude 
will  be  able  to  save  or  extricate  us.      Our  blesaed  Saviour 


324  HISTORY  OF  THE  [age  vi. 

tells  his  followers  to  unite  the  prudence  of  the  serpent  with 
the  simplicity  of  the  dove  :  this  will  teach  us  not  to  deceive  ; 
that  will  make  us  wary  against  the  deceits  of  others.  To  de- 
ceive, or  to  be  deceived,  says  saint  Jerom,  is  unworthy  of  a 
Christian ;  the  one  argues  a  want  of  discretion,  the  other  a 
want  of  fidelity  to  God  and  man. 

A.M. 3861.]     Simon  High-Priest  1  Mac.  13.     [A.  C.  139. 

Of  the  five  gallant  sons  of  Mathathias,  Simon  was  the  only 
one  left  for  the  defence  of  Judea  in  her  distress.  Simon  wait- 
ed not  for  an  invitation  to  serve  his  country  :  having  shared 
in  all  the  labours  and  in  all  the  dangers  that  his  brothers  had 
undergone  in  the  public  service,  he  voluntarily  stepped  forward, 
and  offered  himself  to  his  fellow-citizens.  You  know,  said 
he  to  them,  what  great  battles  I,  and  my  brethren,  and  my 
father's  house,  have  fought  in  defence  of  our  holy  laws  and 
sanctuary.  You  are  witnesses  of  the  distresses  we  have  felt ; 
my  brethren  have  lost  their  lives  in  the  service  of  Israel,  and 
I  am  left  alone.  Far  be  it  from  me  to  spare  my  life  in  these 
times  of  public  trouble,  for  I  am  not  better  than  my  brethren. 
I  will  avenge  my  nation  and  the  sanctuary,  and  our  children 
and  wives  ;  for  the  heathens  have  collected  their  forces  to- 
gether, and,  from  mere  malice,  meditate  our  ruin.  Simon's 
words  infused  a  generous  ardour  into  the  breasts  of  the  peo- 
ple ;  they  chose  him  for  their  leader,  in  the  place  of  Judas 
and  Jonathan,  bade  him  fight  their  battles,  and  promised 
to  do  whatever  he  should  order.  Simon  lost  no  time,  drew 
an  army  together,  finished  the  fortifications  of  Jerusalem,  and 
took  the  field  against  Tryphon,  who  was  advancing  with  a 
numerous  army  towards  the  confines  of  Judea.  Tryphon  had 
not  expected  to  meet  with  such  a  force,  or  to  find  a  general 
so  ready  to  oppose  him.  He  therefore  sent  deputies  to  Si- 
mon, pretending  that  he  had  only  detained  Jonathan  on  ac- 
count of  money,  which  was  due  from  him  to  the  king's 
treasury,  and  promised  to  release  him,  upon  condition  that  a 
hundred  talents  of  silver  were  paid  for  his  ransom,  and  his 
two  sons  sent  as  hostages  for  his  good  behaviour.  Simon 
knew  the  deceitful  language,  and  suspected  the  traitor's  de- 
sign was  to  destroy  both  the  father  and  his  sons,  after  he  had 
received  the  money  for  his  ransom  ;  but,  being  apprehensive 
lest  he  might  incur  the  displeasure  of  the  Jews,  if  he  should 
not  do  his  utmost  to  set  Jonathan  at  liberty,  punctually  fulfil- 
led the  conditions  that  were  required  on  his  part.     The  event 


AGE  vi.J  HOLY  BIBLE.  325 

soon  showed  that  his  suspicions  had  not  been  ill-grounded  : 
for  the  perfidious  Syrian  was  no  sooner  possessed  of  the  sum 
he  wanted,  than  he  slew  Jonathan  with  both  his  sons,  and 
then  marched  away  into  his  own  country. 

Simon's  endeavours  to  save  his  brother's  life  having  proved 
ineffectual,  he  resolved  to  honour  him  after  death.  Having 
recovered  the  dead  body  out  of  his  enemy's  hands,  he  carried 
it  to  Modin,  and  there  deposited  it  with  the  remains  of  his 
renowned  father  and  brethren :  he  erected  over  them  a  mag- 
nificent monument,  as  an  honorary  tribute  due  to  the  memory 
of  those  illustrious  chiefs,  who  had  eminently  distinguished 
themselves  in  the  defence  of  God's  people :  his  motive  was 
to  honour  the  merit  of  the  deceased,  not  to  flatter  the  vanity 
of  the  living.  Simon  governed  the  Jewish  nation  with  great 
wisdom  and  steadiness  for  eighty  years,  when  one  Ptolemy, 
his  son-in-law,  being  instigated  with  a  wicked  desire  of 
power,  conspired  against  and  deprived  him  of  life.  His 
death  was  universally  lamented  by  the  people,  and  his  re- 
mains were,  with  due  honour,  interred  at  Modin,  in  the 
monument  which  he  himself  had  erected  to  his  family  pre- 
decessors. 

Such  was  the  end  of  the  illustrious  Machabees,  whom  God, 
in  his  singular  providence,  raised  up  to  fight  his  battles  ;  and 
with  them  ends  the  history  of  the  Old  Testament.  Those 
five  glorious  brothers,  being  all  animated  with  the  same  spi- 
rit, and  inflamed  with  the  same  zeal  in  the  midst  of  perils  for 
the  service  of  God  and  his  country,  exhibit  a  bright  exam- 
ple to  the  champions  of  the  new  law,  which  succeeded  soon 
after.  They  teach  their  Christian  successors  with  what  in- 
trepidity and  zeal  they  are  to  stand  forth  in  the  cause  of  vir- 
tue and  religion,  how  unbiassed  by  private  interest,  how 
united  amongst  themselves,  how  free  from  envy  and  ambition, 
how  indefatigable,  how  active  in  their  undertaking,  how  de- 
pendent upon  God  for  success.  Amidst  the  constant  hurry 
and  alarms  of  war,  they  always  found  time  for  prayer,  and,  by 
tlioir  prayers,  obtained  the  divine  blessing  upon  their  arms 
and  country. 

Simon  was  succeeded,  both  in  the  sacerdotal  and  civil  power, 
by  his  son  John,  who,  from  a  victory  he  gained  over  the  Hyr- 
canians,  obtained  the  surname  of  Hyrcanus.  Hy rcanus  left 
the  sovereign  power  to  his  son,  Aristobulus,  who  aasumed  the 
crown  and  title  of  king.  Hence  the  regal  sceptre  was  trans- 
mitted from  one  to  another  of  the  Jewish  nation,  till  Herod, 


326  HISTORY  OF  THE  HOLY  BIBLE.  [age  vi. 

by  the  means  of  Mark  Antony,  obtained  it  of  the  Roman 
people,  and  was  acknowledged  king  in  Jerusalem.  Herod 
being  an  Idumean  by  birth,  and,  consequently,  of  a  foreign 
race,  in  him  the  sceptre  of  Juda  failed.  A  leader  of  Jacob's 
line  no  longer  presided  over  the  Jewish  people ;  the  term 
foretold  by  the  holy  patriarch  to  his  son  Judas,  for  the  com- 
ing of  the  Messiah,  the  Expectation  of  nations,  was  then  at 
band.  In  the  thirty-seventh  year  of  king  Herod's  reign, 
which  was  the  four  thousandth  of  the  world,  Jesus  Christ, 
the  eternal  Son  of  God,  was  for  us  men  born  in  Bethlehem, 
a  town  of  Juda. 

END  OF  THE  SIXTH  AGE,  AND  OF 
THE  OLD  TESTAMENT. 


THE 


HISTORY 


NEW    TESTAMENT, 


INTERSPERSED      WITH 


MORAL  AND  INSTRUCTIVE  REFLECTIONS, 


CHIEFLY     TAKEN 


FROM    THE    HOLY    FATHERS. 


FROM   THE   FRENCH. 

BY    J.    REEVE. 


BALTIMORE: 

PUULISIIKD  11 Y  FIKLDINO   LUC  A  9,  JR. 
NO.    138   MABKBT  tTBCBT. 


THE 

HISTORY 

OP    THE 


NEW    TESTAMENT, 


SEVENTH   AGE   OF  THE   WORLD. 

FROM   THE   COMING   OF   JESUS   CHRIST   TO   THE  END  OF  TIME. 

Saint  Matthew  the  Evangelist, 

Before  we  enter  upon  the  historical  narration  of  facts  in 
the  New  Testament,  it  may  not  be  thought  superfluous  to 
give  some  account  of  the  four  evangelists,  who  were  inspired 
to  write  them.  The  four  Gospels,  as  they  are  called,  from 
the  names  of  their  sacred  writers,  are,  in  fact,  four  books  of 
the  same  and  one  individual  Gospel  of  Jesus  Christ,  who 
teaches  us  therein  the  truth,  and  the  way  to  eternal  life.  Of 
the  four  evangelists,  saint  Matthew  is  the  first  in  order,  who, 
of  a  publican,  became  an  apostle.  He  wrote  his  Gospel  in 
Jerusalem,  at  the  icquest  of  those  Jews,  who  had  embraced 
the  Christian  faith,  according  to  saint  Jerom,  or,  according  to 
saint  Epiphanius,  in  consequence  of  an  order  from  the  apos- 
tles themselves.  He  wrote  it  not  in  Greek,  but  in  the  He- 
brew or  Syrian  language,  as  Eusebius  in  his  history,  and  se- 
veral holy  fathers  affirm.  Saint  Jerom  moreover  adds,  with 
Eusebius,  that  Panfinus,  in  his  mission  amongst  the  Indians, 
found  an  original  copy  of  saint  Matthew's  Gospel,  written  in 
Hebrew,  which  he  brought  to  Alexandria,  and  which,  in  his 
time,  was  kept  in  the  library  of  Cccsarca.  This  original  is 
since  lost,  but  the  Greek  translation  of  it  has  been  carefully 
preserved.  Who  the  author  of  this  translation  was,  we  can- 
not precisely  toll :  some  of  the  fathers  attribute  it  to  saint 
John,  otluMs  to  his  brother,  saint  James.  Saint  Matthew, 
according  to  the  remarks  of  saint  Austin,  seems  to  have  had 
the  humanity  of  Jesus  Christ  chiefly  in  his  eye,  and  tlierefore 
28  •  T  T 


330  HISTORY  OF  THE  [age  vii. 

sets  oflf  with  a  genealogical  account  of  his  royal  descent  from 
David,  and,  in  the  progress  of  his  Gospel,  exhibits  to  us  the 
chief  transactions  of  his  life  upon  earth;  For  this  reason,  he 
is  not  so  sublime,  either  in  his  style  or  sentiment,  as  saint 
John,  who  frequently  treats  of  the  mystery  of  the  blessed 
Trinity,  and  discourses  of  the  divinity  of  Jesus  Christ.  The 
manner,  therefore,  of  saint  Matthew's  writing  seems  more 
adapted  to  the  capacity  of  the  faithful  in  general,  because  he 
enters  into  a  more  particular  detail  of  those  actions  and  in- 
structions, in  which  Jesus  Christ  was  pleased  to  accommo- 
date himself  to  our  weakness,  and  to  place  the  example  of 
his  virtues  within  the  reach  of  our  imitation.  '^Although  it 
belongs  not  to  us  to  seek  out  reasons,  and  to  form  conjectures, 
about  the  secret  designs  of  God,  in  inspiring  four  different 
men  to  write  the  same  Gospel,  yet  this  w^e  may  say,  that  the 
will  of  Jesus  Christ  is  to  have  his  holy  law  written  in  the 
hearts,  and  expressed  in  the  interior  life,  of  all  Christians, 
that  their  exterior  actions  may  exhibit  the  visible  characters 
of  that  invisible  charity,  which  he  desires  to  see  imprinted  in 
our  souls.  ^  The  design  of  Jesus  Christ  was  not  simply  to  in- 
struct us  by  his  written  word ;  it  was,  moreover,  to  excite  in 
his  followers  a  desire  of  copying  his  actions,  when  they  should 
read  or  hear  the  example  he  had  given  them  ;  so  that  the 
lustre  of  his  virtues,  as  well  as  the  truth  of  his  doctrine,  might 
be  perpetuated  from  age  to  age,  not  in  the  dead  letter,  but  in 
the  living  actions  of  the  faithful.  However  commendable  it 
may  be  to  read  the  Gospel  with  respect  and  attention,  yet 
the  knowledge^of  it  will  avail  us  nothing  wittjout  the  prac- 
tice of  what  we  read:,  for  the  ♦most  perfe^' knowledge  of 
every  evangelical  truth  will  never  make  us  the  true  disci- 
ples of  a  God-man,  unless  we  comply  with  those  sacred  pre- 
cepts, and,  in  our  lives,  trace  out  those  rehgious  virtues,  which 
he  has  taught  us :  then  it  is,  and  only  then,  that  we  become 
the  images  of  the  life  of  Jesus  Christ,  as  Jesus  Christ  both 
is,  and  always  was,  the  perfect  image  of  his  Father.  It  is  not 
certain  in  what  year  saint  Matthew  wrote  his  Gospel,  but  it 
is  generally  thought  to  have  been  about  the  year  forty-two, 
that  is,  about  eight  years  after  our  blessed  Saviour's  ascen- 
sion into  heaven. 


Saint  Mark  the  Evangelist, 

Of   Mark  frequent   mention  is  made  in  the  Acts  of  the 
Apostles,  and  in  the  Epistles  of  saint  Paul.      But  it  is  not 


AGE  VII.]  NEW  TESTAMENT.  ■  331 

clear  who  that  Mark  was,  whether  the  evangelist,  as  saiiit 
Jerom  seems  to  think,  or  another  of  the  same  name,  whom 
saint  Peter  mentions  at  the  end  of  his  First  Epistle,  and  calls 
his  son.  However  that  may  have  been,  the  constant  tradi- 
tion is,  that  the  evangehst  was  the  Mark,  who  preached  the 
Christian  faith  in  Egypt,  and  founded  the  Church  of  Alexan- 
dria, the  second  metropolitan  in  the  world.  Most  of  the  holy 
fathers  seem  to  agree  in  opinion,  that  saint  Mark  wrote  his 
Gospel  at  Rome,  conformable  to  that  information  which  he 
received  from  saint  Peter,  and  at  the  request  of  the  Chris- 
tians^ there,  as  Eusebius  informs  us.  For  that  celebrated  his- 
toElan,  having  related  the  wonderful  success  which  accompa- 
ilred  saint  Peter's  preaching  at  Rome,  adds,  [L.  2.  c.  15.) 
that  they  who  heard  him  were  so  charmed  with  the  excel- 
lency of  his  doctrine,  that  they  desired  to  have  it  in  writing : 
the  important  truths  that  fell  from  the  mouth  of  the  holy 
apostle  excited  their  piety,  and  made  them  wish  to  refresh 
their  memory  by  reading  at  their  leisure  what  they  had 
heard  him  speak.^.  They,  therefore,  addressed  themselves  to 
Mark,  the  disciple  of  saint  Peter,  and,  by  their  entreaties, 
prevailed  upon  him  to  pen  down  the  evangelical  history  which 
bears  his  name.  It  was  written  under  the  inspection,  and 
published  by  the  approbation,  of  saint  Peter,  who,  on  that  ac- 
count, was  thought  by  some,  as  Tertullian  says,  to  have  been 
the  author  of  the  work.  Saint  Austin  and  saint  Jerom,  with 
most  of  the  holy  fathers,  are  of  opinion,  that  Mark  wrote  his 
Gospel  in  Greek,  though,  by  the  style  and  frequent  Hebraisms 
that  occur  in  his  writings,  he  seems  to  have  been  a  native  of 
Judea,  and  more  familiar  with  the  Hebrew  than  the  Greek 
idiom.  He,  for  the  most  part,  sticks  close  to  saint  Matthew 
in  his  narration  of  facts,  often  makes  use  of  the  same  words, 
and  in  many  places  does  but  abridge  the  history.  He  alters, 
indeed,  the  order  of  the  narration  at  times,  adds  some  new 
circumstances,  and  relates  several  entire  facts,  of  which  saint 
Matthew  makes  no  mention.  He  says  nothing  of  saint  Pe- 
ter's walking  uj)on  the  sea,  nor  of  the  high  commendations 
he  received  from  our  blessed  Saviour  upon  his  confessing  hini 
to  be  the  Son  of  God,  but  is  very  particular  in  the  circum- 
stances of  his  denying  his  divine  Master,  which  saint  Chry- 
sostom  attril)utes  to  tlie  great  humility  of  tliat  ajwstle  who 
guided  his  disciple's  pen.  The  same  holy  docti^r  asks  why 
of  the  four  that  were  appointed  to  write  the  history  of  Jesus 
Christ,  no  more  than  two  were  chosen  out  of  the  sacred  col- 
lege of  apostles  .'^    For  saint  Mark,  as  well  as  saint  Luke, 


332  HISTORY  OF  THE  [age  v... 

were  only  disciples,  the  first  of  saint  Peter,  and  the  latter  of 
saint  Paul.  To  which  he  answers,  those  holy  men  were  not 
moved  by  the  desire  of  human  praise  in  any  of  their  under- 
takings, but  that  the  sole  glory  of  God,  and  advantage  of  the 
Church,  directed  them  in  their  thoughts  and  actions,  as  the 
Holy  Ghost  inspired.  Saint  Mark  wrote  his  Gospel  about  the 
third  year  of  Claudius,  as  it  is  thought,  that  is,  about  the 
forty-third  year  of  our  Lord.  ^  His  diction  is  concise  and  ex- 
pressive, his  periods  are  concluded  with  a  pleasing  and  ele- 
gant simplicity. 

Saint  Luke  the  Evangelist, 

Saint  Luke  was  a  native  of  Antioch,  the  capital  city  of 
Syria,  the  companion  of  saint  Paul  in  his  apostolical  excur- 
sions, and  styled  by  him  the  beloved  physicjan,  and  his  fellow 
labourer.  When  or  how  he  became  a  proselyte  to  the  Chris- 
tian religion,  is  uncertain.  What  he  has  written  in  his  Gos- 
pel he  learned  from  those,  who,  as  he  hitnself  says,  were, 
from  the  beginning,  ey^-witnesses  and  ministers  of  the  word  : 
for  he  was  not  conversant  with  our  blessed  Saviour,  as  saint 
Matthew  and  saint  John  were.  ^By  a  special  disposition  of 
the  divine  wisdom,  it  was  ordained,  says  saint  Austin,  that 
the  evangelical  history  should  be  written  by  two  men,  who 
had  not  seen  the  things  they  relate,  to  the  end  we  might  learn 
to  submit  our  understanding  in  obedience  to  divine  faith, 
whether  it  be  communicated  to  us  by  an  apostle,  or  only  by 
a  disciple  of  an  apostle.  For  the  certitude  of  truth,  which  is 
contained  in  the  holy  Gospel,  rests  not  upon  the  grounds  of 
human  evidence,  which,  at  most,  can  afford  us  nothing  more 
than  a  moral  certainty  :  it  rests  upon  the  special  assistance 
of  the  Holy  Ghost,  who  could  not  inspire  the  sacred  penman 
to  write  any  thing  but  what  was  true.  God  is  truth  itself: 
he  cannot  be  deceived  in  what  he  sees,  nor  can  he  deceive 
us  in  what  he  reveals.  In  the  Gospel,  therefore,  every  fact 
is  equally  certain,  and  the  doctrine  equally  true,  whether 
written  by  an  evangelist,  or  by  others ;  for  the  writers  were 
equally  inspired,  and  what  they  say  is  undoubtedly  the  infal- 
lible word  of  God.  The  esteem  which  saint  Luke  was  in 
spread  from  one  church  to  another  on  account  of  his  Gospel, 
which  saint  Paul  approved  and  recommended ;  and  great, 
says  saint  Ambrose,  must  have  been  the  merit  of  this  evan- 
gelist, who  was  so  highly  commended  by  the  great  apostle 
of  the  Gentiles.     What  induced  him  to  write  his  Gospel  was, 


AGE  vii.]  NEW  TESTAMENT.  333 

the  rash  presumption  of  some  other  writers,  who  had  ob 
truded  their  own  compositions  upon  the  public,  and  had 
gravely  given  out  their  own  fabulous  relations  for  the  true 
history  of  Jesus  Christ.  To  prevent  the  mischief  that  might 
arise  from  thence,  he  diligently  informed  himself  of  the  real 
truth  from  those  enhghtened  apostles,  who  had  been  acquaint- 
ed with  our  blessed  Saviour  from  the  beginning  :  he  collect- 
ed a  circumstantial  account  of  the  things  which  Jesus  Christ 
had  said  and  done,  and  published  it  for  the  instruction  of  the 
faithful.  He  has  expressed  himself  with  a  greater  purity  of' 
language  than  the  other  evangelists ;  for  he  was  well  versed 
in  the  Greek  tongue,  as  saint  Jerom  remarks,  and  in  that  lan- 
guage he  wrote  both  his  Gospel  and  his  Acts  of  the  Apostles. 
There  is  great  elegance  and  perspicuity  in  his  style,  an  emi- 
nent sublimity  of  thought,  accompanied  with  that  genuine 
simplicity,  which  characterizes  the  work  of  an  inspired  writer. 
He  is  thought  to  have  written  his  Gospel  about  the  year  of 
our  Lord  fifty-three ;  his  Acts  were  not  finished  before  the 
year  sixty-three.  He  lived  in  a  state  of  celibacy  to  the 
eighty-fourth  year  of  his  age,  and,  as  the  Church  says  of  him, 
always  carried  about  in  his  body  the  mortification  of  the  cross, 
for  the  honour  of  the  divine  name  :  so  that,  if  his  death  was 
not  signalized  by  the  actual  effusions  of  his  blood  in  testimo- 
ny of  the  true  faith,  as  the  holy  fathers  seem  to  doubt,  we 
may  at  least  say  of  him,  in  the  words  of  saint  Jerom,  that  his 
life  was  a  long  and  continual  martyrdom. 

Saint  John  the  Evangelist. 

Saint  John  was  a  native  of  the  town  of  Bethsaida,  the 
son  of  Zebedee,  and  brother  of  saint  James,  surnamed  the 
Greater.  Being  unmarried,  and  in  the  flower  of  his  youth, 
he  was  called  to  the  apostlcship,  in  which  state  he  remained 
a  virgin  to  his  death,  as  saint  Jerom  relates.  The  virginal 
purity  of  his  body  and  mind  made  him  the  beloved  disciple 
of  his  divine  Master,  says  the  same  father:  that  it  was  which 
rendered  him  more  worthy  of  Jesus's  love :  this  entitled  him 
to  the  privilege  of  resting  his  head  in  the  bosom  of  our  Lord 
at  his  last  supper:,  in  consideration  of  this,  Jesus  Christ,  in 
his  agony  upon  the  cross,  recommended  his  virgin  mother  to 
him,  in  whom  there  was  a  resemblance  of  chastity  and  holy 
love.  After  the  descent  of  the  Holy  Gliost,  he  preached  the 
fiiith  in  Asia  Minor,  where  he  founded  the  dilTcrent  Churches, 
which  he  continued  to  direct  by  liis  a|)08tolic  authority  as 


334  HISTORY  OF  THE  [age  vii. 

long  as  he  lived,  having  fixed  his  metropoHtan  seat  at  Ephe- 
sus.  Being  called  to  Rome,  he  was  condemned  by  the  em- 
peror Domitian  to  be  cast  into  a  caldron  of  boiling  oil :  but, 
being  miraculously  preserved,  and  coming  out  more  fresh 
and  vigorous  than  he  entered  in,  says  Tertullian,  he  was 
banished  into  the  island  of  Patmos.  Here  he  was  favoured 
with  those  heavenly  and  mysterious  visions,  which  he  has  so 
wonderfully  described  in  his  book  of  Revelations.  After  the 
death  of  Domitian,  he  returned  to  Ephesus,  where  he  was 
engaged  to  write  his  Gospel  about  the  year  ninety-eight. 
Cerinthus  and  Ebion  having  impiously  asserted  with  great 
scandal  to  the  new  Christians,  that  Jesus  Christ  had  no  ex- 
istence before  that  which  he  received  from  Mary,  and  was 
consequently  no  more  than  a  pure  man,  all  the  bishops  of 
Asia  Minor,  as  well  as  the  deputies  from  several  other  Church- 
es, addressed  themselves  to  saint  John,  as  the  most  able  and 
best  qualified  to  refute  so  blasphemous  an  heresy.  Saint 
John's  zeal  for  the  honour  of  his  divine  Master,  made  him 
readily  consent  to  undertake  the  task.  It  was  a  task  of  the 
utmost  importance  to  the  Church,  a  task  superior  to  the  ta- 
lents even  of  an  apostle,  without  the  special  direction  of 
God's  Holy  Spirit ;  and,  therefore,  to  draw  down  the  divine 
blessing  upon  his  undertaking,  he  desired  them  to  join  with 
him  in  prayer  and  public  fasting.  Almighty  God  seems  to 
have  rewarded  their  piety  with  ample  effusion  of  light  upon 
the  humble  evangelist.  Full  of  the  Holy  Spirit,  and  animat- 
ed by  the  dignity  of  his  subject,  saint  John  pointed  his  style 
much  higher  than  any  one  of  the  other  three  evangelists,  and, 
in  a  strain  the  most  sublime,  began  by  establishing  the  divi- 
nity of  God's  eternal  Word.  Saint  John,  says  the  learned 
saint  Austin,  in  his  comments  upon  the  Gospel,  was  in  a  spe- 
cial manner  made  choice  of  to  unfold  the  divinity  of  Jesus 
Christ.  The  other  three  evangelists  seem  to  walk  with  Je- 
sus Christ  upon  the  surface  of  the  earth,  and,  in  their  pro- 
gress, relate  the  actions  of  his  mortal  life  ;  while  saint  John, 
like  an  eagle,  soars  aloft  above  the  clouds  of  human  under- 
standing, and,  penetrating  into  the  bosom  of  the  Father,  fixes 
his  eye  upon  the  divine  Word,  the  co-eternal  Son  of  God,  with- 
out being  dazzled  by  the  rays,  or  overpowered  by  the  glory, 
of  infinite  majesty.  To  record  the  sentences,  and  to  pen 
down  the  sublime  instructions  of  his  divine  Master,  seems  to 
have  been  the  application  of  this  evangelist  more  than  of  any 
other.  For,  whilst  the  others  dwell  chiefly  upon  those  ac- 
tions of  our  Saviour,  which  serve  to  regulate  the  manners, 


AGE  vii.]  NEW  TESTAMENT.  335 

and  direct  the  conduct  of  our  lives,  saint  John  is  eager  to 
supply  their  omissions  of  those  more  exalted  truths,  which 
contain  the  mystery  of  the  blessed  Trinity,  the  equality  of 
the  three  divine  persons,  and  the  glory  of  a  life  to  come. 
And  we  cannot  but  observe,  adds  the  same  holy  doctor,  that, 
though  the  desire  of  establishing  the  most  elevated  points  of 
doctrine  made  him  first  take  up  his  pen,  yet  the  love  we  owe 
our  brethren,  after  the  example  of  Jesus  Christ,  is  w  hat  seems 
to  animate  him  through  all  his  writings  :  and,  though  the  ob- 
ject he  had  in  view  was  to  prove  the  divinity  of  Jesus  Christ, 
yet,  of  all  the  sacred  writers,  he  is  the  only  one  who  has  re- 
presented to  us  his  humility  in  washing  the  disciples'  feet ; 
by  which  he  undoubtedly  insinuates  to  us,  that  the  most  sub- 
lime knowledge  of  religion  ought  ever  to  be  accompanied  with 
the  virtues  of  charity  and  humility. 

A.  M.  4000.]    Annunciation  of  the  Blessed  Virgiii,  Luke  1. 

When  the  plenitude  of  time  was  come,  that  God  had 
fixed,  from  eternity,  to  shower  down  his  blessings  upon 
mankind  by  giving  them  a  Redeemer,  the  angel  Gabriel 
was  first  deputed  to  Zachary,  a  holy  priest,  whose  wife  was 
Elizabeth,  one  of  the  daughters  of  Aaron.  The  heavenly 
messenger  came  to  tell  him  that  he  should  have  a  son  whose 
name  should  be  John,  and  whose  birth  should  be  a  subject  of 
ioy  to  many  in  Israel.  Six  months  after,  almighty  God  de- 
^^Juted  the  same  angel  to  a  virgin,  whose  name  was  Mary, 
residing  in  Nazareth,  a  city  of  Galilee.  Mary  had  been  es- 
poused to  a  holy  man  called  Joseph,  a  descendant  of  the  house 
of  David.  The  divine  Providence  had,  in  a  special  manner, 
presided  over  those  nuptials,  which  provided  the  virgin  with 
a  guardian  and  protector  of  her  purity.  For,  with  the  same 
sentiments  of  virtue,  and  in  the  same  dispositions  of  mind, 
says  saint  Austin,  both  Mary  and  Joseph  entered  into  a  mu- 
tual engagement  of  joining  the  marriage  state  with  a  state  of 
virginity  of  which  the  world  had  not  seen  an  example.  Al- 
mighty God  honoured  this  alliance  with  an  issue,  that  was  to 
set  open  the  gates  of  heaven,  which  for  ages  had  been  shut 
against  us  by  the  crime  of  our  first  parents.  Mary  was  the 
woman  destined  by  almighty  God  to  crush  the  serpent's  head, 
as  it  is  written  in  th(^  book  of  (»cnesis,  c.  8.  and  it  was  to 
obtain  her  consent,  that  God  then  sent  his  angel  to  Nazareth. 
The  angel  found  her  alone,  as  saint  Ambrose  observes,  and 
respecUuUy  said  unto  licr,  Hail !  /till  of  grace  ;  the  Lord  is 


336  HISTORY  OF  THE  [age  vii. 

with  thee  ;  blessed  art  thou  amongst  women !  The  humble 
virgin  was  disturbed  at  the  angel's  salutation,  and  trembled 
with  fear,  lest,  as  Eve  had  been  deceived  by  the  serpent,  she 
also  might  be  misled  by  a  similar  delusion.  She  considered 
the  sense  and  import  of  his  words,  and  thereby  gives  us  an 
admirable  example  of  discretion,  which  teaches  us  not  to  be 
too  hasty  in  consenting  to  a  proposal  before  we  understand 
the  nature  of  its  obligation.  The  angel  saw  the  trouble  of 
her  mind,  and,  to  appease  it,  said.  Fear  not,  Mary  ;  for  you 
have  found  favour  with  the  Lord.  He  then  opened  the  sub- 
ject of  his  commission,  and  told  her  that  she  should  con- 
ceive and  bring  forth  a  son,  and  call  his  name  Jesus  ;  that  he 
should  be  great,  even  the  Son  of  the  Most  High  ;  that  he 
should  sit  upon  the  throne  of  David  ;  that  he  should  reign  in 
the  house  of  Jacob ;  and  that  of  his  kingdom  there  should  be 
no  end.  The  virgin  listened  to  the  angel  with  great  atten- 
tion ;  she  heard  the  wonderful  things  he  promised,  but  de- 
sired to  know  how  it  could  possibly  be  done,  because  she 
was  a  virgm.  It  was  not  an  idle  curiosity,  but  a  mark  of  her 
submission  to  the  divine  will;  nor  was  it  a  want  of  faith,  but 
an  intimation  of  the  chaste  purpose  of  her  mind,  which  in- 
duced her  to  ask  the  angel  that  question.  The  angel,  in  re- 
ply, assured  her,  that  no  concurrence  of  man  was  requisite 
for  what  the  sole  power  of  the  Most  High,  with  her  consent, 
would  operate  within  her ;  that,  by  the  ineffable  virtue  of  the 
Holy  Ghost,  she  should  conceive,  bear  a  son,  and  still  remain 
a  pure  virgin.  It  is  what  the  prophet  Isaiah,  c.  vii.  had  ex- 
pressly foretold.  But,  to  convince  the  virgin  that  nothing 
was  impossible  to  God,  the  angel  moreover  told  her  what  had 
happened  to  her  cousin  Elizabeth  in  an  advanced  age,  who, 
notwithstanding  the  many  years  she  had  been  reputed  bar- 
ren, had  miraculously  conceived,  and  was  six  months  gone 
with  child.  The  virgin  having  thus  received  the  information 
she  desired,  and  being  told  the  manner  in  which  the  mystery 
was  to  be  wrought  within  her,  gave  her  consent.  In  terms 
the  most  humble  and  submissive,  terms  that  expressed  the 
holy  disposition  of  her  heart,  she  said.  Behold  the  handmaid 
of  the  Lord :  let  it  be  done  to  me  according  to  thy  word. 

The  angel,  having  thus  happily  completed  his  commission, 
returned  to  heaven,  and  the  wonderful  mystery  of  the  Incar- 
nation took  place  that  instant.  For  Mary  had  no  sooner  given 
her  consent,  than  the  Son  of  God,  the  second  person  of  the 
most  adorable  Trinity,  by  an  invisible  and  inexplicable  ope- 
ration of  the  Holy  Ghost,  took  flesh,  and  became  man  in  her 


AGE  VII.]  NEW  TESTAMENT.  337 

womb,  without  the  least  detriment  to  her  virginal  integrity. 
That  was  the  happy  moment,  in  which  the  work  of  man's 
redemption  was  begun ;  that  was  tlie  moment,  when  an  in- 
carnate God  unlocked  the  source  of  those  plentiful  graces 
which  were  to  flow  for  the  salvation  of  mankind,  to  wash  our 
souls  from  sin,  and  to  sanctify  them  for  eternal  life. 

A.  M.  4000.]    Visitation  of  the  Blessed  Virgin,  Luke  1. 

Mary  was  no  sooner  become  the  mother  of  a  God  incar- 
nate, than  she  hastened  to  pay  a  visit  to  her  cousin  Elizabeth. 
With  a  cheerful  alacrity,  which  should  always  accompany  the 
performance  of  a  good  action,  she  set  out  upon  a  long  and 
toilsome  journey  into  the  mountainous  part  of  Judea,  to  con- 
gratulate her  cousin  on  the  happy  event  of  her  being  six 
months  gone  with  child.  When  she  came  to  Zachary's  house, 
she  entered  in,  and,  without  mentioning  the  pre-eminence  of 
her  own  maternity,  humbly  saluted  Elizabeth.  Elizabeth 
no  sooner  heard  the  virgin's  voice  saluting  her  with  the 
sweet  tidings  of  peace,  than  she  felt  her  infant  exulting  for 
joy  within  her  womb.  Thus  John  the  Baptist,  before  he 
could  see  to  point  him  out,  became  the  first  adorer  of  Jesus 
Christ  upon  earth,  and,  by  the  impression  he  then  made  upon 
his  mother,  entered  upon  the  office  of  precursor  to  our  Lord, 
even  before  he  was  born.  Elizabeth  seemed  at  a  loss  how 
to  express  what  she  felt  upon  this  extraordinary  interview: 
mspired  by  the  Holy  Ghost,  she  cried  out.  Blessed  art  thou 
among  women,  and  blessed  is  the  fruit  of  thy  womb !  and 
whence  is  it,  that  the  mother  of  my  Lord  should  come  in 
this  manner  to  me  ?  Mary,  who  was  not  to  be  outdone  either 
in  the  sentiments  or  in  the  expressions  of  humility,  attributed 
nothing  of  her  unparalleled  greatness  to  herself,  but  gave  the 
whole  glory  to  God  her  Saviour.  Unable,  as  it  were,  to 
contain  the  flowing  tide  of  gratitude,  that  filled  her  soul  at 
the  thought  of  God's  goodness  towards  her,  she  burst  out 
into  that  excellent  canticle,  the  magnificat,  which  may  be 
justly  styled  the  eulogy  of  the  humble,  and  confusion  of  the 
proud.  Mary  remained  with  Elizabeth  about  three  months, 
till  the  Baptist  was  born  and  circumcised,  as  seems  most  pro- 
babl(»,  and  then  returned  to  her  own  house  at  Nazareth. 

Mary  teaches  us  by  her  conduct  on  this  occasion  not  to 

seek  the  applause  of  men  by  the  services  we  do  them,  nor  to 

make  a  boast  of  the  good  we  have  done,  or  of  the  gifts  we 

have  received.     If  almighty  God,  in  his  goodness,  imparts  to 

29  Uu 


338  HISTORY  OF  THE  |  age  vii. 

us  the  power  or  the  talents  to  assist  our  brethren,  to  him  only 
we  are  to  give  the  glory  ;  to  ourselves  nothing  is  due,  but 
the  confusion  for  having  either  neglected  our  talents,  or  not 
employed  them  to  the  best  advantage. 

A.  M.  4000.]     Birth  of  Jesus  Christ,  Luke  2.         [A.  D.  1 , 

The  favours  of  almighty  God  to  his  saints  are  oftentimes 
accompanied  with  trials  of  affliction :  and  this  the  blessed 
Virgin  experienced  upon  her  return  to  Nazareth.  For,  her 
pregnancy  beginning  to  appear,  saint  Joseph,  her  husband, 
was  disturbed  at  the  mystery,  which  he  knew  not  how  to 
account  for.  He  had  observed  nothing  in  his  spouse,  which 
was  not  conformable  to  the  strictest  rules  of  the  most  imma- 
culate virtue  ;  he  had  a  high  opinion  of  her  sanctity,  and,  being 
a  just  man,  and  unwilling  publicly  to  expose  her,  thought  of 
putting  her  away  privately.  Under  this  perplexity  of  mind, 
and  undetermined  what  to  do,  he  fell  asleep  ;  when,  behold, 
during  the  silence  of  the  night,  God  sent  an  angel  to  comfort 
and  free  him  from  his  doubts.  Joseph,  son  of  David,  said 
the  angel  to  him,  be  under  no  apprehensions  concerning 
Mary,  thy  spouse  ;  for  that,  which  is  conceived  in  her,  is  of 
the  Holy  Ghost ;  she  shall  bring  forth  a  son,  and  thou  shalt 
call  his  name  Jesus ;  for  he  shall  save  his  people  from  their 
sins.  By  this  heavenly  message,  Joseph  was  more  convinc- 
ed than  ever  of  the  unparalleled  perfections  of  his  spouse ; 
and  he  teaches  us,  by  his  conduct,  how  cautious  we  ought  to 
be  in  the  steps  we  take,  and  in  the  judgments  we  form  with 
respect  to  our  neighbour,  and  how  great  our  obligation  is  to 
judge  favourably  of  the  good  and  virtuous,  notwithstanding 
the  unfavourable  circumstances  that  may  appear  against  them. 
Joseph  gave  implicit  credit  to  the  angel :  in  the  eyes  of  men 
he  became  the  reputed  father  of  Jesus  Christ,  of  whom  his 
virgin  spouse  was  really  the  mother. 

Mary,  having  almost  gone  h^r  full  time,  seemed  to  wait  the 
day  of  her  being  brought  to  bed  at  Nazareth,  and  yet  the 
prophet  Micheas,  c.  3.  had  expressly  said,  that  from  Bethle- 
hem should  come  forth  the  Leader  to  rule  the  people  of  Israel 
The  hand  as  well  as  the  eye  of  almighty  God  reaches  from 
end  to  end  through  th^  whole  extent  of  times  and  places :  in 
his  wisdom  he  so  disposes  all  things,  that  he  most  powerfully, 
but  sweetly,  makes  his  creatures  subservient  to  his  designs, 
even  while  they  seem  to  take  their  ordinary  course. 

After  many  long  and  violent  struggles  for  superiority  among 


AGE  VII.]  NEW  TESTAMENT.  339 

the  Roman  chiefs,  the  whole  world  was  then  in  peace  under 
the  command  of  Augustus  Caesar,  the  Roman  emperor. 
That  mighty  prince,  being  ambitious  to  know  the  precise 
number  of  his  subjects,  published  an  edict,  by  which  all  in 
their  respective  provinces  were  commanded  to  repair  to  the 
town  of  their  ancestors,  that  their  names  might  be  there  en- 
rolled by  the  proper  officer.  In  obedience  to  that  edict,  Jo- 
seph, with  his  spouse,  was  obliged  to  go  to  Bethlehem,  his 
paternal  town  of  residence  ;  for  he  was  of  the  house  and  fami- 
ly of  David.  A  long  journey  in  December,  when  short  days 
and  the  wintry  season  incommoded  the  most  sturdy  traveller, 
was  necessarily  attended  with  great  inconveniences  to  a  deli- 
cate woman  in  Mary's  condition.  But  Mary  in  the  empe- 
ror's edict  adored  the  hand  of  God,  and  respectfully  submitted 
to  his  divine  pleasure,  being  persuaded,  that,  whenever  he 
makes  his  will  known,  whether  by  an  angel  or  by  man,  his 
substitute,  he  is  with  equal  cheerfulness  to  be  obeyed.  Be- 
ing come  to  Bethlehem,  they  found  the  inns  and  public  places 
of  reception  already  full,  for  great  was  the  concourse  ol 
strangers  at  that  time.  In  vain  did  Joseph  seek  through  the 
town  for  a  night's  lodging :  no  one  would  admit,  no  one 
shelter  him  under  his  roof.  They  were  forced  to  be  content 
with  a  stable,  where  they  screened  themselves  as  well  as 
they  could  against  the  inclemency  of  a  winter's  night.  This 
was  the  place,  and  these  were  the  circumstances,  in  which 
our  divine  Redeemer  chose  to  appear.  When  the  night  had 
finished  half  its  course,  and  the  whole  creation  lay  hushed  in 
silence,  when  the  hour  was  come  for  the  eternal  Word  to  be 
born  in  time,  the  undefiled  and  ever  immaculate  Virgin 
brought  forth  her  first-born  son,  wrapped  him  up  in  swaddling 
clothes,  and  laid  him  in  the  manger.  There,  unknown  to  the 
world,  and  rejected  by  his  own  chosen  people,  shivering  with 
cohl,  and  destitute  of  the  common  solaces  of  life,  Jesus  lay  in 
an  open  stable,  the  outcast,  as  it  were,  of  men,  though  he  liad 
the  whole  universe  at  his  disposal.  By  choice  he  began  to 
dwell  amongst  us  in  a  state  of  humility,  of  poverty,  and  suf- 
ferings, and  by  that  has  shown  us,  what  judgment  we  are  to 
form  of  the  pride,  of  the  magnificence,  and  pleasures  of  a 
sinful  world.  Nothing,  say  the  holy  fathers,  can  give  us  an 
instruction  ecpial  to  this  wonderful  humiliation  of  the  Son  of 
God  :  by  the  profound  humiliation  of  Jesus  (^hrist  in  the 
stable  of  Bethlehem,  we  are  more  powerfully  moved  to  adore 
his  infinite  power,  than  by  all  the  shining  beauties  we  ad- 
mire ill  \}w  uTiivorse.    The  state  of  helpless  infancy,  to  which 


340  HISTORY  OF  THE  [age  vii. 

an  omnipotent  God  has  pleased  to  stoop,  ought  daily  to  re- 
mind us,  that  we  always  stand  more  in  need  of  the  divine 
help,  than  a  new-born  child  does  of  the  help  of  men. 

Shepherds  at  the  Crib  in  Bethlehem.     Luke  2. 

Jesus  Christ  was  no  sooner  born,  than  he  began  to  make 
himself  known,  not  to  the  learned  doctors,  or  mighty  princes 
of  the  people, — who  were  little  qualified  to  learn  the  humility 
of  an  incarnate  God, — but  to  a  few  holy  and  illiterate  shep- 
herds, whose  simplicity  made  them  little  in  their  own  eyes, 
and  disposed  them  to  know  the  hidden  mysteries  of  the  Di- 
vinity. For  in  the  neighbourhood  of  Bethlehem  there  were 
shepherds  standing  upon  the  watch  to  guard  their  flocks  from 
the  dangers  of  the  night,  and  their  watchfulness  points  out  a 
duty  incumbent  upon  those,  who  wish  to  know  and  follow 
Jesus  Christ.  As  a  token  of  the  great  Light,  which  was  now 
risen  to  dispel  the  shade  of  death,  a  beamy  brightness  shone 
from  the  heavens,  and,  behold,  an  angel  of  the  Lord  ap- 
proached. Struck  at  the  awful  appearance,  the  shepherds 
trembled  with  exceeding  fear.  Fear  not,  said  the  angel ;  I 
am  come  to  bring  you  tidings  of  great  joy,  which  shall  like- 
wise extend  to  all  the  people  :  for  this  day  is  born  to  you  a 
Saviour,  who  is  Christ  the  Lord,  in  Bethlehem,  the  city  of 
David.  You  will  know  him  by  the  sign  I  give  you:  you  will 
find  the  infant  wrapped  round  with  swaddling  clothes  and  laid 
in  a  manger.  The  heavenly  messenger  was  not  ashamed  of 
the  infant  state,  to  which  an  omnipotent  God  had  now  humbled 
himself  for  the  love  of  man,  and  therefore  confidently  described 
the  marks,  by  which  the  great  and  wonderful  Messiah  was  to 
be  discovered.  As  soon  as  he  had  delivered  his  message  to 
the  shepherds,  he  was  joined  by  an  innumerable  troop  of 
other  celestial  spirits,  praising  God,  and  saying.  Glory  be  to 
God  on  high,  and  on  earth  peace  to  men  of  good  will.  The 
shepherds  had  now  forgot  their  fears ;  they  spoke  with  confi- 
dence, and  invited  one  another  to  go  as  far  as  Bethlehem,  that 
they  might  see  the  wonder  which  God  had  wrought.  The 
evangelist  observes,  that  they  went  with  speed  :  for  Jesus 
Christ  is  not  to  be  sought  with  indijfference,  nor  is  he  usually 
found  by  the  slothful.  When  they  came  to  the  place,  they 
found  Mary  and  Joseph,  and  the  divine  infant  lying  in  a  man- 
ger, as  the  angel  had  described  him.  Far  from  being  scan- 
dalized at  the  meanness  of  his  appearance,  they  were  filled 
with  admiration  ;  they  saw  and  believed ;   they  spoke  with 


AGE  vH.]  NEW  TESTAMENT.  341 

raptures  of  the  mystery  to  others,  who  were  equally  asto- 
nished at  the  things  they  heard. 

Mary  in  the  mean  while  was  fixed  in  silent  thought  upon 
her  son  :  she  caught  attentively  the  words  that  were  spoken 
of  him,  and  laid  them  up  carefully  in  her  heart.  Though 
mother  of  the  Word  eternal,  she  disdained  not  to  listen  to 
the  words  of  illiterate  shepherds,  and  gives  thereby  an  un- 
exceptionable reproof  to  those  self-vSufiicient  Christians,  who, 
being  proud  of  their  worldly  wisdom,  disdain  to  consult  or 
hear  those  spiritual  pastors,  whom  God  has  appointed  to  teach 
them  the  ways  of  truth.  The  word  of  God,  whether  it  be 
heard  or  read  by  us,  is  the  ordinary  channel  through  which 
almighty  God  conveys  the  knowledge  of  salvation  to  us ;  we 
cannot  receive  it  with  too  great  respect,  nor  be  too  careful  in 
laying  it  up  within  our  hearts.  Faith  comes  by  hearing ;  and 
it  is  by  frequently  receiving  and  attentively  considering  the 
instructive  lessons  of  salvation,  that  faith  is  kept  alive  and 
nourished  in  our  souls. 

Circumcision  of  Jesus  Christ.     Luke  2.     [A.D.I. 

On  the  eighth  day  after  the  divine  infant  was  born,  the 
blessed  Virgin  and  saint  Joseph  circumpised  him,  as  a  descend- 
ant of  Abraham,  and  in  this  exhibit  a  bright  example  of  that 
holy  simplicity,  which  teaches  us  not  to  dispute  about  the 
law  of  God,  but  to  fulfil,  punctually,  what  it  ordains.  A  law^ 
that  had  been  given  to  Abraham,  as  a  sign  of  his  faith  in  Ilim, 
who  was  to  come,  they  knew,  could  not  oblige  the  Messias 
himself;  a  law,  by  which  the  stain  of  original  sin  was  washed 
out  in  the  blood  of  him,  who  received  it  through  the  future 
merits  of  a  God-man,  they  knew,  could  not  be  for  Him,  who 
had  no  sin,  and  by  whom  all  sins  were  remitted :  yet  they 
waited  not  for  any  new  order  to  enforce  their  obedience ; 
they  submitted  to  the  law,  as  they  found  it :  they  were  too 
docile  to  ])retend  an  exception,  where  God  had  made  none, 
ami  too  Immble  not  to  conform  to  the  common  practice.  But, 
if  the  blessed  Virgin  and  saint  Jose|)h  appear  so  worthy  of  our 
aihniration  for  their  religious  submission  to  the  law,  how  far 
more  admirable  is  the  example  of  Jesus  Christ  himself!  For, 
besides  the  pain  which  attended  the  operation,  he  would  also 
take  upon  him  the  disgrace,  and  bear  in  his  flesh  the  mark  of 
a  reputed  sinner.  Heing  by  nature  incapable  of  the  least 
blemish,  he  would,  notwithstanding,  sutTer  the  punishment  of 
sin,  to  n)ake  us  sensible  of  its-  fMiorinitv.      When  we  considei 


342  HISTORY  OF  THE  [age  vii. 

how  the  innocent  Jesus,  at  that  tender  age,  began  to  bleed, 
and  to  bleed  on  our  account,  we  ought  to  blush  at  our  guilty 
delicacy,  which  persuades  us  either  to  explain  away  the 
force  of  our  Christian  obligations,  or  shun  the  trouble  of  com- 
plying with  them.  The  humility  of  a  God  stooping  to  the 
low  condition  of  a  sinner,  ought  to  shame  us  of  our  pride,  and 
make  us  eager  to  expiate,  by  sufferings  and  humiliations,  the 
guilty  cause  for  which  the  divine  Jesus  suffered.  Sufferings 
and  humiliations  pave  the  way  to  real  glory.  It  is  what  hap- 
pened to  Jesus  Christ,  it  is  what  will  happen  to  the  zealous 
imitators  of  his  virtues.  In  submitting  to  the  painful  and  hu- 
miliating ceremony  of  circumcision,  the  blessed  infant  merited 
the  adorable  name  of  Jesus ;  a  name  the  most  glorious  and 
expressive  of  his  saving  power.  He  abased  himself  by  an 
act  of  humility  the  most  profound  ;  for  which  reason,  as  saint 
Paul  says,  God  hath  exalted  him,  and  hath  given  him  a  name 
above  all  other  names,  that  in  the  name  of  JESUS  every 
knee  shall  bow,  in  heaven,  on  earth,  in  hell,  and  every  tongue 
confess  that  JESUS  is  the  Lord. 

A  devotion  towards  this  sacred  name  began  with  the 
Church  itself;  it  ought  never  to  be  pronounced  but  with  re- 
spect. From  generation  to  generation,  parents  have  taught 
their  children  to  confide  in  this  holy  name,  and  to  repeat  it 
with  a  lively  faith,  mixed  with  love,  that  they  may  obtain  the 
blessing  of  salvation,  promised  by  saint  Paul  to  those  who  shall 
duly  call  upon  it.  For,  in  calling  upon  Jesus,  our  Saviour 
God,  we  publicly  declare,  that,  through  him  alone,  and  not 
from  ourselves,  the  grace  of  salvation  comes.  The  name  was 
brought  from  heaven  by  an  angel ;  the  Father  himself  gave  it  to 
the  divine  infant,  even  before  he  was  conceived  in  the  Virgin's 
womb.  It  therefore  is  our  duty  not  to  rob  him  of  the  glory 
which  he  has  thus  received  :  we  should  be  careful  not  to  hin- 
der him  from  being  a  SAVIOUR  to  us  :  with  profound  humility 
let  us  lay  open  the  wounds  of  our  souls  before  him,  that  the 
merits  of  his  life  and  death  may  heal  and  save  us. 

Adoration  of  the  Kings.     Mat.  2. 

Scarce  had  the  birth  of  Jesus  Christ  been  announced  to  the 
Jews  by  an  angel,  v/hen  the  unusual  apparition  of  a  star  mani- 
fested it  also  to  the  Gentiles.  The  nations,  that  had  sat  for 
ages  in  the  darkness  of  infidelity,  were  admonished,  by  a  mi- 
raculous light,  that  a  king  was  born  for  the  salvation  both  of 
Jews  and  Gentiles.     This  new  star  appeared  in  the  east,  but 


AGE  VII.]  NEW  TESTAMENT.  343 

of  the  many  to  whom  it  appeared,  we  know  of  none  who 
profited  by  it,  except  the  sages,  as  they  are  called  in  holy 
Scripture.  They  were  kings,  as  we  learn  by  tradition,  and 
three  in  number.  Being  eager  to  find  the  King,  who  was  so 
manifestly  indicated  to  them,  they  lost  no  time  in  forming 
doubts  and  difficulties,  prepared  their  presents,  the  tokens  of 
their  faith  and  piety,  and  began  their  journey  towards  Jeru- 
salem, as  the  star  directed  them.  They  entered  the  royal 
city  without  disguise ;  they  made  no  secret  of  their  intention  ; 
within  the  hearing  of  a  jealous  prince,  they  declared  they 
were  come  to  pay  their  adorations  to  a  new-born  King  of  the 
Jews,  and  desired  to  know  where  he  might  be  found.  He- 
rod, who  knew  he  had  no  other  title  to  the  crown  of  Judea 
than  what  the  Romans  gave  him,  was  much  alarmed  at  this 
inquiry,  which  was  made  after  another  king.  The  Jews, 
who,  according  to  their  carnal  notion  of  things,  imagined  that 
the  long-expected  Messiah  was  to  restore  their  earthly  king- 
dom to  its  ancient  splendour,  were  in  commotion  at  the  news, 
and  the  whole  city  of  Jerusalem  seemed  in  an  uproar.  He- 
rod called  together  the  priests  and  doctors  of  the  law,  to  in- 
form him  of  the  place  where  Christ  was  to  be  born.  The 
conduct  of  those  Jewish  doctors,  on  that  important  occasion, 
was  most  unaccountable,  and  will,  to  endless  ages,  show  how- 
undeserving  they  were  of  a  mercy,  which  then  olVered  itself 
to  them.  They  told  the  king  that  Bethlehem  was  the  place 
where  he  might  find  the  infant ;  they  cited  him  the  very  pas- 
sage out  of  the  prophet,  but  maliciously  suppressed  the  latter 
part  of  the  prophecy,  which  would  have  informed  him,  that 
no  temporal  crown  could  be  the  pursuit  of  Him,  who  was 
from  the  beginning,  and  whose  coming  forth  was  from  the 
days  of  eternity.  Herod,  having  thus  received  from  the 
doctors  the  information  he  wanted,  sent  for  the  sages:  he 
told  them  to  come  privately  to  him,  and,  having  diligently 
learned  from  them  the  precise  time  of  the  star's  appearance, 
he  civilly  dismissed  them  towards  Bethlehem,  with  a  slriel 
charge  to  bring  liim  back  an  account  of  the  child,  wlicn  they 
had  found  him,  that  lie  also  might  go,  as  he  pretended,  to 
adore  hiui.  >  llie  sages,  upon  leaving  the  city,  saw  the  star 
again,  wliich  they  joyfully  followed,  till  tliey  came  to  Bethle- 
hem. It  there  stopped  its  course,  and  rested  over  the  house 
where  the  object  of  their  adoration  lay.  They  entered  the 
house,  and  there  found  the  child,  with  Mary  his  mother. 
Full  of  faith,  and  wholly  bent  upon  the  adorable  object  of 
their  hope,  they  fell  upon  their  knees,  opened  their  trca- 


344  HISTORY  OF  THE  [agevii. 

sures,  and,  with  the  same  humble  homage  of  their  hearts, 
that  was  expressed  in  the  bending  posture  of  their  bodies, 
presented  him  their  mysterious  offerings  of  gold,  frankincense, 
and  myrrh.  When  they  had  finished  their  acts  of  adoration, 
they  thought  of  returning  back  to  Herod,  having  no  suspicion 
of  his  murderous  designs.  But  God  admonished  them  in 
their  sleep  not  to  go  near  the  tyrant,  and  they  went  ano- 
ther way  into  their  own  country. 

Thus  it  was,  says  saint  Austin,  that  Jesus  Christ  made  him- 
self known  to  some,  whilst  he  concealed  himself  from  others  : 
being  ardently  sought  after  and  adored  by  strangers,  he  was 
sinfully  neglected  by  his  own  people.  The  faith  of  the  en- 
lightened Gentiles  discovers  to  us  the  strange  infidelity  of 
the  Jews.  The  knowledge,  which  the  Jews  drew  from  the 
holy  Scriptures,  only  served  to  render  them  the  more  crimi- 
nal ;  they  made  no  use  of  the  extraordinary  lights  they  had 
received  from  God ;  they  thereby  forfeited  those  precious 
graces,  which  were  taken  from  them  and  given  to  the  Gen- 
tiles. Christians,  who  are  careless  of  the  divine  gifts,  have 
the  same  fatal  judgment  to  apprehend  ;  a  similar  neglect  draws 
after  it  a  similar  chastisement ;  darkness  succeeds  to  light, 
and  an  obduracy  of  heart  ensues.  The  miraculous  star,  says 
the  same  father,  has  disappeared  long  ago  ;  having  once  point- 
ed out  the  Messiah,  it  has  not  since  that  time  been  seen  ;  the 
light  of  the  Gospel  shines  in  its  stead.  Whoever  are  as  dili- 
gent as  the  sages  were,  in  following  this  unerring  light,  will 
as  surely  find  their  Saviour,  and  reap  with  them  the  fruit  of 
their  past  labours.  W^hatever  marks  of  infidelity  they  may 
observe  in  others,  if  they  are  sensible  of  God's  great  good- 
ness, in  having  called  them  into  the  admirable  light  of  the 
true  faith,  gratitude  will  make  them  faithful  to  the  grace  of 
their  vocation,  a  pious  zeal  will  make  them  ready  to  perform 
the  duties  of  it,  and  a  desire  of  being  happy  will  teach  them 
to  adore  their  Saviour  in  spirit  and  in  truth. 

Purification  of  the  Blessed   Virgin.  Luke  2.   [A.  D.  1. 

At  the  end  of  forty  days,  Mary  repaired  to  Jerusalem,  that 
she  might  there  satisfy  the  two-fold  precepts  of  her  own  pu- 
rification, and  of  the  child's  presentation  in  the  temple,  ac- 
cording to  the  law  of  Moyses.  She  knew,  indeed,  that  her 
virginal  purity  had  been  rendered  more  bright  by  the  divine 
virtue  of  her  son  ;  she  knew,  from  the  words  of  the  law,  that 
the  obligation  did  not  concern  her ;  but  she   also  knew,  that 


AGE  VII.]  NEW  TESTAMENT.  345 

the  public  was  not  then  acquainted  with  her  singular  privi- 
leges ;  she  had  seen  her  son  submit  to  the  law  of  circumci- 
sion, and  therefore  would  admit  of  no  exemption,  that  should 
publicly  distinguish  her  from  the  rest  of  her  sex.  In  memory 
of  what  happened  to  the  first-born  of  Egypt,  when  the  Israel- 
ites were  delivered  from  thence,  the  Levitical  law  ordained, 
that  every  first-born  son  of  the  children  of  Israel  should  be 
consecrated  to  the  Lord,  and  then  redeemed  by  the  offering 
of  some  living  creature,  which  for  the  rich  was  a  lamb,  and  a 
pair  of  pigeons,  or  two  turtle  doves,  for  the  poorer  class. 
Mary,  though  descended  from  the  kings  of  Juda,  stood  as  an 
humble  handmaid  of  the  Lord,  with  a  pair  of  doves,  and  Jesus 
in  her  arms.  There  lived  at  that  time  in  Jerusalem  a  good 
old  man,  called  Simeon,  who,  being  adorned  with  every  reli- 
gious virtue,  was  waiting  for  the  Consolation  of  Israel.  By  a 
secret  inspiration  of  the  Holy  Ghost,  he  came  to  the  temple 
at  the  very  hour  that  Jesus  was  brought  thither  by  his  pa- 
rents ;  for  he  had  received  a  promise  from  the  Holy  Spirit, 
that  he  should  not  depart  out  of  life  before  he  had  seen  the 
Anointed  of  the  Lord.  Being  illuminated  by  the  interior 
light  of  faith,  that  filled  his  soul,  he  took  the  divine  infant 
into  his  arms,  and  burst  out  into  a  transport  of  praise  and 
holy  joy.  Now,  my  God,  said  he,  now  thou  mayest  dismiss 
thy  servant  in  peace,  since,  according  to  thy  word,  mine  eyes 
have  seen  the  Saviour  of  the  world  ;  since  thou  hast  reveal- 
ed the  Light,  which  shall  shine  not  only  on  the  Jews,  but  upon 
every  nation  of  the  universe.  The  blessed  Virgin  and  saint 
Joseph  listened  with  admiration  to  the  venerable  old  man, 
who  blessed  them,  and  continued  to  prophesy  what  should 
happen  to  the  Son,  and  what  a  sword  of  grief  should  pierce 
through  the  mother's  soul.  A  pious  widow,  whose  name 
was  Ann,  came  up  at  the  very  moment,  and  added  to  the 
prophecies  that  Simeon  had  begun.  Ann  was  a  perfect  mo- 
del of  virtue  to  all  in  her  situation  of  life  ;  after  having  lived 
seven  years  with  her  husband,  she  became  a  widow,  and  con- 
scerat(d  the  remainder  of  her  days  to  prayer  and  fasting, 
being  then  eighty-four  years  old.  The  example  of  her  vir- 
tues was  the  more  admirable  in  an  age,  which  was  as  corrupt 
and  as  licentious,  to  the  full,  as  ever  disgraced  the  Jewish  na- 
tion. It  teaches  us,  that,  in  the  midst  of  a  corrupt  world, 
(christians  should  be  never  off  their  guard ;  that  they  cannot 
be  too  diligent  in  the  duties  of  a  well-ordored  piety,  lest  they 
forget  their  character,  and  become  reprobates  by  the  force 
of  bad  example. 

Xx 


346  HISTORY  OF  THE  [age  vii. 

The  presentation  of  the  child  Jesus,  by  his  mother,  in  the 
temple,  is  an  instruction  to  Christian  parents  the  most  impor- 
tant and  essential :  for,  as  there  can  be  nothing  in  life  more 
dear  to  parents  than  their  children,  so  nothing  in  reason  ought 
to  engage  their  attention  more  than  to  procure  them  real 
happiness.  For  this,  it  is  their  duty  to  recommend  them 
frequently  to  God,  to  pray  devoutly  for  them,  and  to  put  them 
in  the  way  of  obtaining  the  divine  blessing.  Their  innocence, 
and  their  timely  instruction  in  Christian  piety,  is  a  precious 
treasure  committed  to  their  care,  of  which  God  will  one  day 
demand  an  exact  account.  It  is  a  charge  of  the  utmost  con- 
sequence both  to  themselves  and  children ;  a  charge  which 
cannot  duly  be  fulfilled  without  steady  application.  A  cer- 
tain tenderness  of  feeling,  which  unfortunately  leads  some 
parents  to  indulge  their  children's  humours,  and  to  flatter 
their  pettish  inchnations,  is  a  mistaken  fondness ;  it  is  but  a 
seltish  love,  and  a  real  cruelty  to  those  whom  they  think  they 
love. 

Flight  into  Egypt,     Mat.  2.  [A.  D.  1. 

Herod  was  impatient  for  the  sages'  return  from  Bethle- 
hem, till,  finding  they  had  slighted  the  charge  he  gave  them, 
and  were  gone  home  another  way,  he  was  hurried  into  a 
transport  of  anger,  which  deluged  the  country  with  innocent 
blood.  By  an  act  the  most  inhuman  that  ever  was  done  by 
the  worst  of  tyrants,  he  has  shown  the  world  what  his  inten- 
tion was,  when  he  so  diligently  interrogated  the  sages,  and 
so  strictly  ordered  them  to  bring  him  back  an  account  of  the 
child  they  were  in  quest  of.  But  God,  who  laughs  at  man's 
presumptuous  folly,  silently  defeated  the  tyrant's  malice,  and 
made  his  bloody  cruelty  instrumental  to  the  glory  of  the  in- 
nocent. An  angel  in  the  night  informed  Joseph  of  the  mur- 
derous design  that  Herod  had  upon  the  child's  life,  and  ad- 
monished him  to  save  both  him  and  the  mother  by  a  speedy 
flight  into  Egypt.  Joseph,  in  this  instance,  is  a  perfect  model 
of  that  prompt  obedience,  which  every  Christian  owes  to  the 
commands  of  God.  He  was  commanded  to  rise  that  moment, 
to  leave  his  native  country,  and  fly  off  with  the  child  and  his 
mother,  not  towards  the  sages,  or  to  any  friendly  nation,  but 
into  Egypt,  amidst  the  idolatrous  and  natural  enemies  of  the 
Jewish  people.  The  tender  age  of  the  infant,  the  delicate 
complexion  of  the  virgin  mother,  seemed  to  require  ewery 
comfoit  that  his  own  private  dwelling  could  have  aflbrJod. 


AGE  vii.J  NEW   TESTAMENT.  347 

But  that  slender  comfort  was  to  be  given  up ;  it  was  dark 
night,  and  no  time  to  be  lost  in  making  provision  for  a  long 
and  laborious  journey.  The  faithful  guardian  of  the  Word 
incarnate  rose  upon  the  first  notice  that  was  given  him, 
punctually  fulfilled  every  tittle  of  the  order,  took  the  child 
and  his  mother,  and  set  off  for  Egypt,  uncertain  when  or 
whether  he  should  ever  return  or  not.  The  love  he  bore  to 
Jesus,  the  desire  he  had  of  serving  him  to  the  extent  of  his 
power,  softened  every  hardship,  and  made  him  forget  the  la- 
bours of  an  unexpected  banishment. 

The  divine  Jesus  might  have  rendered  himself  invisible,  or, 
by  a  visible  exertion  of  his  power,  might  have  disarmed  He- 
rod, as  he  did  Pharaoh  in  ancient  times :  but  he  chose  to  fly, 
for  the  encouragement  of  those,  who  were  afterwards  to  suf- 
fer banishment  for  his  sake :  by  his  own  example,  he  would 
instruct  his  followers,  that,  in  the  heat  of  persecution,  they 
may  laudably  fly  to  save  their  lives,  in  hopes  of  some  future 
good.  Herod  began  to  rage  with  all  the  violence  that  jea- 
lousy, heightened  by  disappointment,  could  inspire.  With  a 
cruelty  that  would  have  shocked  the  most  savage  barbarian, 
he  gave  orders  for  every  male  child,  that  had  been  born  with- 
in the  two  last  years  in  and  about  Bethlehem,  to  be  killed. 
To  such  barbarous  shifts  was  that  ambitious  monarch  driven 
by  his  politics  !  An  innocent  babe,  he  knew  not  who,  made 
him  tremble  upon  his  throne  ;  he  tried  his  utmost  skill  to  find 
him  out ;  he  drenched  the  country  with  harmless  blood,  to 
make  sure  of  his  destruction  ;  he  filled  the  air  with  the 
shrieks  and  lamentations  of  disconsolate  mothers,  that  he 
might  draw  out  the  enjoyment  of  a  crown  to  a  somewhat 
greater  length.  But  no  honours,  purchased  by  such  crimes, 
could  give  any  real  enjoyment.  His  cruelty  heaped  confu- 
sion upon  himself,  wliilst  it  opened  the  gate  of  happiness  to 
those  who  felt  its  stroke :  nor  could  it  rage  beyond  the 
bounds  that  God  had  set  it :  amidst  the  thousand  of  slaughter- 
ed innocents.  He  alone  escaped,  who  alone  was  aimed  at. 

No  malicious  eflbrts  of  the  wicked  can  ever  frustrate  the 
decrees  of  God  :  their  hatred  or  their  love  become,  as  he 
pleases  to  direct,  the  instruments  of  his  holy  designs :  the 
whole  world,  combined  with  all  the  power  of  darkness,  can 
never  stop  the  execution  of  what  an  omnipotent  Providence 
has  once  decreed.  If  once  assured  of  the  divine  will,  we 
Jiave  but  to  follow  it  without  fear:  if,  in  the  station  of  our 
duty,  we  have  any  thing  to  sufler,  we  sutler  for  justice  sake. 
Herod's  cruelty  became  the  glory  of  the  innocents :  his  sword 


348  HISTORY  OF  THE  [agevii, 

could  hurt  their  bodies  only ;  their  souls  were  sanctified  by 
the  effusion  of  their  blood  ;  their  memory  through  every  age  is 
celebrated  on  earth  ;  they  reign  eternally  with  God  in  heaven. 

Jesus  amidst  the  Doctors,     Luke  2.         [A.  D.  12. 

Jesus  Christ  remained  no  longer  in  Egypt,  than  was  ne- 
cessary to  decline  the  sword  of  his  persecutors.  Upon  the 
death  of  Herod,  an  angel  of  the  Lord  appeared  again  to  Jo- 
'  seph,  as  the  head  of  the  family,  and  bade  him  return  into  the 
land  of  Israel.  With  the  same  ready  deference  to  this  se- 
cond order,  as  he  had  paid  to  the  first,  saint  Joseph  began 
his  journey  back  into  his  native  country.  Being  informed 
that  Archilaus  had  succeeded  his  father  in  the  kingdom  of 
Judea,  and  fearing  for  the  safety  of  the  divine  treasure,  which 
he  carried  with  him,  he  avoided  the  territory  of  Judea,  and 
went  by  divine  admonition  to  Nazareth,  which  was  situated 
in  the  province  of  Gahlee,  from  whence  our  blessed  Saviour 
was  called  a  Nazarean,  as  the  prophets  had  foretold.  The 
evangelists  make  no  mention  of  what  Jesus  did  from  the  time 
of  his  infancy  to  that  of  his  baptism,  except  one  thing,  which 
happened  when  he  was  twelve  years  of  age.  Besides  that 
interior  homage,  which  the  blessed  Virgin  paid  to  God  within 
the  secret  closet  of  her  heart,  she  punctually  performed  those 
public  duties  of  religion,  which  were  in  practice  at  that  time : 
she  went  regularly  every  year,  with  Jesus  and  Joseph,  to  Je- 
rusalem, at  the  feast  of  Easter,  that  she  might  perform  her 
devotions  in  the  temple,  as  the  law  directed.  On  one  of 
those  occasions  it  happened — and  it  was  in  the  twelfth  year 
of  Jesus's  age — that  she  lost  her  son.  For  the  eighth  and  last 
day  of  the  festival  being  over,  she  set  out  with  her  spouse  to 
return  to  Nazareth ;  the  child  Jesus  remained  in  Jerusalem 
without  their  knowing  it ;  they  thought  he  had  been  in  com- 
pany with  their  kinsfolks  and  acquaintances,  who  were  re- 
turning homeward  on  the  same  day.  But  when  they  met  at 
night,  the  child  was  not  to  be  found.  The  afflicted  parents, 
therefore,  not  finding  him,  went  back  next  morning  to  Je- 
rusalem, and  sought  him  there.  With  great  anxiety  and 
grief  of  mind,  they  made  diligent  search  after  him,  but  had 
not  the  comfort  to  find  him.  On  the  third  day,  as  they  en- 
tered the  temple,  behold,  Jesus  was  sitting  amongst  the  doc- 
tors of  the  law,  asking  them  questions,  and  answering  in  his 
turn,  to  the  great  astonishment  of  all  that  heard  him.  Mary 
forgot  her  griefs  the  moment  she  saw  her  son  :    the  very 


AGE  VII.]  NEW  TESTAMENT.  349 

sight  of  her  divine  Jesus  filled  her  soul  with  transports  of  joy, 
and  she  said,  Son,  w^hy  hast  thou  done  so  to  us  ?  Behold, 
thy  father  and  I  in  sorrow  have  been  seeking  thee.  And  why 
were  you  seeking  me  ?  replied  the  son  :  did  you  not  know, 
that  I  was  to  be  where  the  business  of  my  Father  called  me  ? 
The  answer  admitted  of  no  reply  :  it  is  pointed  full  at  those 
worldly  parents,  who  unhappily  try  to  divert  their  children 
from  the  service  of  their  Creator. 

The  history  of  Jesus's  life,  from  this  period  to  the  thirtieth 
year  of  his  age,  is  comprised  by  the  evangelists  in  this  short 
sentence,  He  went  down  with  them  to  Nazareth,  and  was 
subject  to  them.  It  is  the  sentence  which  saint  Austin  dwells 
much  upon  in  his  instructions  to  children ;  a  sentence  which 
teaches  them  at  once  to  know  and  to  love  the  obedience, 
which  they  owe  their  parents.  Jesus,  says  saint  Luke,  ad- 
vanced in  wisdom  and  age,  and  grace  with  God  and  men. 

The  whole  creation,  says  saint  Austin,  was  subject  to  Jesus 
Christ ;  and  Jesus  Christ,  whom  all  things  obey,  was  obedi- 
ent to  his  parents.  Parents  also  have  their  lesson  of  instruc- 
tion in  this  history.  The  anxiety  which  the  blessed  Virgin 
expressed  in  seeking  her  son,  teaches  parents  how  they  are 
to  act,  when  their  children  leave  them,  not  to  employ  them- 
selves in  the  business  of  their  heavenly  Father,  as  Jesus  did 
in  the  temple,  but  to  lose  themselves  in  the  labyrinths  of  a 
licentious  world.  It  behoves  them  to  use  every  serious 
endeavour,  that  they  think  expedient,  to  bring  the  delin- 
quents back  to  a  sense  of  their  duty ;  it  behoves  them  to 
enter  the  house  of  God  with  the  spirit  of  Mary,  to  seek  and 
pray  for  the  salvation  of  those  whom  they  have  brought  into 
the  world  for  no  other  end,  than  that  they  may  hereafter  be 
happy  with  God  in  heaven. 

Baptism  of  Jesus  Christ,    Mat.  3.         [A.  D.  31. 

In  the  fifteenth  year  of  the  reign  of  Tiberius  Caesar,  while 
Jesus  was  still  private  in  the  house  of  Nazareth,  John  the 
Baptist  began  to  proadi  aloud  to  the  people.  Prepare  ye  the 
way  of  the  Lord,  and  make  straight  his  paths;  for  every 
valley  shall  he  filled,  every  mountain  and  liiU  shall  he  made 
low,  and  all  flesh  shall  see  the  salvation  of  God.  The  holy 
prophet,  being  inspired  by  the  Lord,  went  forth  from  the 
desert,  where  he  had  lived  for  some  time  more  like  an  angel 
than  a  man,  and  preached  to  all,  as  he  went  along  through 
the  country  of  Judea.  The  people  flocked  from  Jeru.salem 
30 


350  HISTORY  OF  THE  [^igevii. 

and  the  other  towns  to  hear  his  exhortations.  In  terms  the 
most  persuasive,  he  exhorted  them  to  do  penance ;  and  as  a 
sign  of  their  repentance,  he  baptized  them  in  the  River  Jordan, 
by  which  he  strove  to  dispose  their  minds  for  the  more  per- 
fect baptism  of  Him,  whose  precursor  he  was.  The  austeri- 
ty of  his  Hfe,  and  the  lustre  of  his  virtues,  gained  him  the  con- 
fidence and  attention  of  his  hearers :  he  was  listened  to  as  a 
wonderful  servant  of  God,  and  respected  as  a  great  prophet. 
The  people  in  general  had  conceived  so  high  an  opinion  of  his 
sanctity,  that  many  began  to  doubt  whether  he  were  not  the 
Christ,  who,  from  the  testimony  of  the  ancient  prophets,  was 
expected  about  that  time.  While  the  inhabitants  of  Judea 
thus  crowded  round  the  Baptist  to  hear  his  doctrine,  and  to  be 
baptized  by  him  in  the  Jordan,  Jesus  himself  came  from  Gali- 
lee, being  thirty  years  of  age,  and  presented  himself  before  John 
to  be  baptized,  as  though  he  had  been  a  sinner,  like  the  rest  of 
men.  The  Baptist  stood  astonished  at  this  profound  humility 
of  the  Son  of  God,  and  refused  to  pour  the  water  upon  his 
sacred  head,  till  he  was  first  assured  that  so  it  became  them 
to  fulfil  all  justice :  in  obedience  to  his  blessed  Lord,  by 
whom  he  wished  rather  to  be  baptized,  he  at  last  consented 
to  perform  the  holy  ceremany,  of  which  he  deemed  himself 
unworthy.  Jesus,  being  baptized,  forthwith  came  out  of 
the  river,  and  the  eternal  Father,  who  dehghts  in  exalting 
those  who  humble  themselves,  gave  honourable  testimony  of 
him  before  the  multitude.  For,  behold,  the  heavens  opened, 
and  the  Holy  Ghost,  in  the  mystic  shape  of  a  dove,  visibly 
descended  upon  the  head  of  Jesus,  and  a  voice  at  the  same 
time  was  heard  to  say,  This  is  my  beloved  Son,  in  whom  I 
am  well  pleased. 

The  glory  of  Jesus  Christ,  as  the  holy  fathers  remark,  is 
founded  in  humility.  An  incarnate  God  humbled  himself  be- 
fore man,  that  he  might  thereby  repair  the  injury,  which  man, 
by  aspiring  too  high,  had  offered  to  the  eternal  Father.  Jesus, 
the  most  exalted  of  men,  put  himself  upon  a  level  with  the 
lowest :  though  impeccable  by  nature,  and  the  very  source 
of  innocence,  he  disdained  not  the  character  and  appearance 
of  a  sinner :  whilst  we,  sinners  as  we  are,  affect  the  show  of 
innocence,  and  vainly  strive  to  appear  better  than  we  are. 

Jesus  Christ  in  the  Wilderness,    Mat.  4.       [A.  D.  31. 

As  soon  as  Jesus  was  baptized,  he  began  by  example  to 
teach  those,  who,  in  process  of  time,  were  to  be  baptized  in 


AGE  VII.]  NEW  TESTAMENT.  351 

his  name,  what  vu^ue  they  are  to  study,  what  trials  and  temp- 
tations they  are  to  expect.  He  retired,  or,  as  the  text  ex- 
presses it,  he  was  led  by  the  Holy  Spirit  into  the  wilderness, 
where,  far  from  the  noise  of  men,  he  addicted  himself  to  silent 
prayer  and  fasting  for  forty  days  together,  and  was  then  tempt- 
ed by  the  devil.  That  haughty  spirit,  not  being  able  to  per- 
suade himself,  that  a  God  could  lie  concealed  under  the  form 
of  such  human  weakness,  and  yet  doubting,  as  it  seems,  in 
what  sense  he  was  to  understand  the  voice,  which  had  de- 
clared him  to  be  the  Son  of  God,  resolved  to  try  if  he  could 
draw  the  secret  from  him.  For  this  purpose  he  assumed  some 
corporeal  form,  and,  artfully  concealing,  as  he  fancied,  the  ma- 
lice of  his  intention,  addressed  himself  to  Jesus  in  these  words : 
If  thou  art  the  Son  of  God,  command  these  stones  to  be 
changed  into  bread.  Our  blessed  Saviour,  who  would  not 
gratify  the  tempter's  curiosity  by  any  external  sign  of  his 
divinity,  answered  him  from  the  book  of  Deuteronomy,  c.  8- 
Not  in  bread  alone  doth  man  live,  but  in  every  word  that 
proceedeth  from  the  mouth  of  God  :  by  which  answer  our 
blessed  Lord  not  only  baffled  the  design  of  his  infernal  enemy, 
but  has  also  given  us  an  instructive  lesson  not  to  be  afraid 
of  exposing  our  lives  to  famine,  or  to  any  other  inconvenience 
in  the  divine  service,  but  to  be  chiefly  solicitous  for  that 
spiritual  life,  which  is  nourished  by  the  word  of  God,  by  holy 
prayer,  and  those  other  helps,  which  the  eternal  Word  has 
instituted.  Satan,  perceiving  the  little  prospect  he  had  of 
succeeding  in  a  barren  wilderness,  where  no  tempting  object 
appeared  to  excite  the  senses,  by  a  permissive  power  from 
God,  took  our  blessed  Saviour,  and  conveyed  him  to  one  of 
the  pinnacles  of  the  temple.  If  thou  art  the  Son  of  God,  said 
he,  cast  thyself  down  ;  for  it  is  written,  God  hath  appointed 
Ms  angels  to  take  care  of  thee,  and  to  bear  thee  up  in  their 
hands,  lest  thou  chance  to  dash  thy  foot  against  a  stone.  With 
tlio  same  holy  weapon,  which  he  had  so  successfully  applied 
just  before,  Jesus  Christ  defeated  his  enemy  a  second  time, 
and  cited  another  passage  out  of  the  same  book  of  Deuterono- 
my, c.  6.  w^ere  it  is  said,  Thou  shult  not  tempt  the  Lord  thy 
(iod.  This  second  rebuff  provoked  the  devil's  anger,  at  the 
same  time  that  it  confounded  his  pride.  He  hitherto  had 
covered  his  malice  under  some  show  of  respect,  as  if  he  were 
speaking  to  the  Son  of  (lod  ;  he  then  threw  otVthe  mask,  and 
spoke  in  a  style  that  denoted  nothing  but  the  empty  boast 
and  lying  promises  of  a  fallen  angel.  He  carried  our  Saviour 
to  the  summit  of  a  high  mountain,  from  wheuce  he  showed 


352  HISTORY  OF  THE  [age  vii. 

him  the  kingdoms  of  the  earth,  with  the  shining  riches  and 
magnificence  thereof:  All  this,  said  he,  I  will  give  thee,  if  thou 
wilt  fall  down  and  adore  me.  The  presumptuous  spirit  pro- 
mised more  than  he  could  perform  ;  a  single  sentence  discom- 
fited him  in  a  moment.  Avaunt,  Satan,  said  Jesus  Christ ; 
for  it  is  written.  Thou  shalt  adore  the  Lord  thy  God,  and 
him  only  shalt  thou  serve.  Satan  departed  that  instant,  and 
angels  came  and  ministered  to  the  Lord. 

The  temptations,  which  Jesus  Christ  was  pleased  to  under- 
go in  the  wilderness,  have  been  considered  by  his  followers 
as  a  subject  both  of  consolation  and  instruction.  By  example 
he  has  taught  them  how  to  fight  against  their  spiritual  ene- 
mies, and  to  conquer  too  :  the  struggle  may  be  painful  while 
it  lasts ;  heavenly  comforts  soon  succeed.  Let  us  love  re- 
tirement, say  the  holy  fathers ;  let  us  fast  and  pray,  and  the 
devil  cannot  hurt  us.  With  a  lively  faith  let  us  meditate 
upon  the  word  of  God,  and  it  will  furnish  us  with  an  impene- 
trable shield  against  the  fiery  darts  of  our  enemy.  Let  us 
put  our  trust  in  Jesus  Christ,  the  vanquisher  of  his  enemies, 
and  temptations  will  but  serve  to  strengthen  our  virtues  and 
increase  our  crown. 


Marriage  at  Cana^  in  Galilee.     John  2.     [A.  D.  3L 

When  Jesus  Christ  had  spent  forty  days  in  the  exercise  of 
private  devotion,  and  by  that  had  taught  his  followers  in  what 
manner  they  ought  to  prepare  themselves  for  public  action  in 
the  divine  service,  he  left  the  wilderness,  and  began  to  mani- 
fest himself  to  the  world.  He  directed  his  way  to  the  River 
Jordan,  where  his  precursor  was  still  preaching  and  baptizing. 
The  Baptist  saw  him  coming,  and  exclaimed.  Behold  the  Lamb 
of  God  !  Behold  him  who  taketh  away  the  sins  of  the  world  ! 
Two  of  John's  disciples,  one  of  whom  was  Andrew,  were 
particularly  struck  at  the  words  they  heard,  and  wished  to  be 
acquainted  with  the  person,  of  whom  their  master  gave  so 
singular  a  testimony.  They  took  an  opportunity  to  follow 
Jesus,  as  he  went  away,  and  asked  him  where  he  lived  :  Je- 
sus invited  them  to  come  and  see :  they  accordingly  accom- 
panied him  to  the  place  of  his  abode,  and  remained  with  him 
that  day.  Andrew,  in  his  return  back,  met  Simon  his  brother, 
and,  telling  him  that  he  had  found  the  Messias,  introduced 
him  to  Jesus.  Jesus  fixed  his  eye  upon  Simon,  and  told  him 
that  he  should  be  called  Cephas,  which  is  to  say,  Peter. 
From  that  time  the  number  of  Jesus's  followers  began  to  in- 


AGE  vn.J  NEW  TESTAMENT.  353 

crease,  and  his  name  was  much  talked  of  in  the  countr}', 
though  he  had  not  yet  wrought  any  public  miracle  in  testi- 
mony of  his  divine  mission.  Being  at  Cana,  a  town  in  Gali- 
lee, he  and  his  disciples  were  invited  to  a  marriage  feast  : 
Mary,  his  mother,  was  also  there.  During  the  entertainment 
the  wine  failed,  which  being  observed  by  the  blessed  Virgin, 
she  mentioned  it  to  Jesus,  whose  power,  she  knew,  was  equal 
to  his  charity.  The  answer  she  received  might  perchance 
be  construed  into  a  refusal  by  any  one  less  acquainted  than 
Mary  was  with  the  designs  of  her  divine  son :  she  told  the 
waiters  to  do  what  Jesus  should  direct  them,  and  it  quickly 
appeared  that  her  request  was  granted.  There  stood  six 
stone  pitchers,  containing  each  of  them  two  or  three  measures. 
Jesus  bade  the  waiters  fill  them  with  water,  and  they  fill- 
ed them  up  to  the  brim :  he  then  ordered  them  to  pour 
out,  and  carry  some  of  it  to  the  chief  steward  of  the  feast. 
The  steward  tasted  it,  and,  being  ignorant  of  the  wonderful 
change  it  had  undergone,  expressed  his  surprise  to  the  bride- 
groom, who,  contrary  to  the  common  custom,  as  he  thought, 
had  kept  his  good  wine  till  the  last. 

This  was  the  first  miracle,  says  saint  John,  by  which  Jesus 
manifested  his  glory,  and  strengthened  the  faith  of  his  disci- 
ples :  and  it  was  wrought  at  the  request  of  Mary,  the  mother 
of  Jesus.  The  different  sorts  of  wine,  that  were  produced  on 
this  occasion,  the  one  by  the  bridegroom  and  the  other  by 
Jesus  Christ,  mark  the  different  delights  of  a  spiritual,  and  of 
a  worldly  life.  Worldly  pleasures  seem  pleasant  to  the  taste 
of  carnal  men  ;they  flatter  the  senses,  they  amuse  and  en- 
tertain while  they  last,  but  they  last  not  long ;  they  are  soon 
drained  out  with  life,  and  often  leave  a  bitter  emptiness  be- 
hind them.  The  pleasures  of  a  spiritual  life  are  sweetened 
by  the  grace  of  Jesus  Christ,  and  convey  to  the  soul  an  inex- 
pressible satisfaction,  a  solid  and  lasting  peace,  such  as  is  not 
to  be  found  in  the  turbulent  joys  of  sinners.  When  a  devout 
soul  has  once  bcgini  to  taste  the  sweets  of  such  a  peace,  she 
shuts  her  eyes  to  those  objects  which  cannot  be  pursued  with 
innocence  ;  she  reposes  in  the  calm  of  an  upright  conscience; 
she  keeps  her  last  end  constantly  in  view ;  she  relishes  only 
the  things  of  God,  and  breathes  after  a  happiness  that  shall 
never  be  exhausted. 

30  •  V  V 


354  HISTORY  OF  THE  [age  vii. 

Nicodemus,     John  3.  [A.D.31. 

The  first  miracle  of  our  blessed  Saviour  was  soon  after 
followed  by  many  more,  which  raised  a  high  opinion  of  him 
amongst  the  people,  and  spread  his  reputation  through  the 
country.  The  rich  as  well  as  the  poor,  the  learned  and  ig- 
norant, became  informed  of  the  extraordinary  things  that  Je- 
sus said  and  did.  Nicodemus,  a  principal  man  among  the 
Jews,  sought  a  conference  with  him  in  private  :  for,  being 
afraid  of  declaring  himself  the  public  follower  of  a  teacher 
who  was  likely  to  meet  with  great  opposition,  he  came  to 
Jesus  by  night :  he  saluted  him  with  the  honourable  appella- 
tion of  Master,  and  frankly  confessed,  that  the  evidence 
of  his  miracles  left  no  room  to  doubt  of  his  being  sent  by 
God  for  the  instruction  of  mankind.  Our  blessed  Saviour 
expressed  no  notice  of  the  encomiums  he  received  from  the 
Jewish  doctor,  and,  though  he  knew  him  to  be  a  man  of  learn- 
ing and  repute  amongst  the  Pharisees,  he  nevertheless  en- 
tertained him  upon  those  more  humble  subjects  of  doctrine, 
which  are  most  opposite  to  the  conceits  of  human  pride  :  he 
spoke  to  him  of  the  necessity  of  humility,  and  a  docile  obe- 
dience to  the  heavenly  truths,  positively  declaring,  that,  un- 
less a  man  should  be  born  anew,  he  could  have  no  part  with 
him  in  the  kingdom  of  God.  Nicodemus,  with  all  his  learn- 
ing, was  at  a  loss  to  know  what  Jesus  meant,  and  asked  how 
it  were  possible  for  a  man  to  return  into  his  mother's  womb, 
and  be  born  anew  ?  For  the  knowledge  of  that  learned  doc- 
tor in  Israel  extended  not  beyond  the  dead  letter  of  the  law, 
as  saint  Augustin  observes,  nor  could  the  utmost  stretch  of 
his  reasonings  dive  into  the  depth  of  divine  faith.  Our  bless- 
ed Saviour  explained  to  him  the  nature  of  that  second  birth, 
which  was  to  be  in  Vvater  and  the  Holy  Spirit.  The  Spirit, 
paid  he,  breathes  where  it  pleases,  and  of  himself  no  man  can 
tell  from  whence,  or  whither  it  goeth.  Nicodemus  owned 
his  ignorance  concerning  those  spiritual  matters,  and  was 
couA  inced  that  human  reason,  however  capable  of  under- 
standing the  motives  of  credibility,  can  never  comprehend 
the  secrets  of  those  sublime  truths,  which  it  is  obhgated  to 
believe.  The  ineffable  mystery  of  the  divine  and  human 
nature  united  together  in  one  person,  the  exaltation  of  the 
Son  of  man  upon  the  cross,  the  great  love  which  God  has 
shown  to  men,  since,  to  make  them  eternally  happy,  he  did 
not  spare  his  only  begotten  Son,  were  points  which  our  bless- 
ed Redeemer  proposed  to  Nicodemus  for  his  belief,  as  neces- 


AGE  VII.]  NEW  TESTAMENT.  355 

sary  for  his  eternal  welfare.  But  men,  said  he,  prefer  dark- 
ness to  light :  conscious  of  their  evil  deeds,  they  shun  the 
light  not  to  see  their  guilt :  fond  of  their  ignorance,  they  stu- 
diously avoid  the  instructions,  that  might  otherwise  help  them 
to  discover  the  truth  and  correct  their  errors.  Nicodemus 
was  sincere  in  his  search  after  truth ;  he  found  it,  and  em- 
braced it.  A  fear  of  what  the  world  would  say,  made  him 
ashamed  at  first  of  appearing  in  the  company  of  Jesus  Christ 
by  day  ;  he  came  to  consult  him  by  night.  He  had  the 
courage  afterwards  not  only  to  declare  himself  publicly,  but 
also  to  plead  for  his  divine  Master  before  the  council,  and  to 
express  his  disapprobation  of  the  bloody  sentence,  which  con- 
demned him  to  the  cross.  Nor  did  he  relent  either  in  his 
courage,  or  in  his  love  for  Jesus,  after  the  ignominy  of  his 
passion  ;  he  assisted  Joseph  of  Arimathea  in  taking  down  the 
sacred  body  from  the  cross ;  he  helped  to  embalm,  and  lay 
it  in  the  sepulchre. 

From  these  progressive  steps,  which  Nicodemus  made  in 
the  way  of  virtue,  the  holy  fathers  take  occasion  to  say,  that 
we  are  not  immediately  to  despair  of  those  timid  souls,  who 
dare  not  at  first  declare  themselves  in  favour  of  the  truth. 
Great  allowances  must  be  made  for  human  weakness  ;  we 
must  know  how  to  counsel  the  doubtful,  and  compassionate 
the  feeble.  Reflection,  perchance,  may  dissipate  their  fears, 
and  give  them  courage ;  in  sacred  silence  they  may  consider 
the  eternal  truths ;  the  grace  of  God  may  at  the  same  time 
work  within  their  souls,  and  inspire  them  with  fortitude,  so 
that  they  no  longer  fear  or  blush  to  show  themselves  in  the 
cause  of  Jesus  Christ. 


The  Samaritan  Woman.     John  4.  [A.  D.  31. 

The  frequent  miracles  that  accompanied  the  preaching  of 
our  blessed  Saviour,  drew  vast  numbers  after  him,  and  his 
followers  became  much  more  numerous  than  those  of  the 
Baptist.  The  great  precursor  liad  finished  the  great  object 
of  his  mission  :  he  had  baptized,  he  had  preached,  he  had 
pointed  out  the  Messias  to  his  hearers.  A  desire  of  reclaim- 
ing sinners  from  their  evil  courses  had  first  drawn  him  from 
his  retreat  in  the  desert,  and  the  same  desire  then  drew  him 
to  Herod's  court.  That  prince  had  a  great  esteem  of  the 
holy  man,  whom  he  loved  and  revered  as  a  prophet  :  he  took 
;i  pli'asun^  in  hearing  hiu)  discourse  ;  he  did  many  good  things 
by  his  advice,  and  patiently  bore  his  reproofs  upon  the  sub- 


356  HISTORY  OF  THE  [age  vii. 

ject  of  an  incestuous  marriage,  which  he  had  contracted  with 
his  brother's  wife.  The  adulteress  would  suffer  no  control : 
iired  with  lust,  and  instigated  by  the  jealous  Pharisees  against 
the  Baptist,  she  first  procured  his  imprisonment,  and  then  his 
death.  Our  blessed  Saviour,  perceiving  the  ferment  which 
agitated  the  people's  minds  on  that  account,  retired  for  a  time 
out  of  the  confines  of  Judea  into  Galilee.  In  his  way  he  pass- 
ed through  Samaria,  near  the  town  of  Sichar,  where  he  had 
an  interesting  conversation  with  a  Samaritan  woman,  who 
came  to  fetch  water  from  Jacob's  well.  Spent  with  heat, 
and  the  fatigue  of  his  journey,  Jesus  was  resting  himself  upon 
the  well,  when  the  woman  came.  He  was  thirsty,  though 
his  thirst  seems  to  have  been  more  mysterious  than  natural, 
and  he  asked  her  to  let  him  drink.  The  woman  was  sur- 
prised to  hear  herself  accosted  by  a  native  of  Judea, — for  the 
Jews  had  no  communication  with  the  Samaritans, — and  said, 
How  dost  thou,  being  a  Jew,  ask  of  me  to  drink,  who  am  a 
Samaritan  woman  ?  If  thou  didst  but  know  the  gift  of  God, 
replied  our  blessed  Saviour,  and  who  the  person  is,  who  de- 
sires thee  to  give  him  water  to  drink,  thou  perhaps  wouldest 
have  asked  of  him,  and  he  would  have  given  thee  living  wa- 
ter, of  which,  whosoever  drinketh  shall  not  thirst  for  ever. 
For  the  water  that  I  will  give  shall  become  a  perpetual  foun- 
tain, springing  up  unto  life  everlasting.  She  desired  he 
would  give  her  of  that  water,  that  she  might  not  thirst,  nor 
be  obliged  to  come  to  the  well  again.  Our  blessed  Saviour 
made  no  answer  to  her  petition,  but  changed  the  discourse, 
mentioning  some  past  actions  of  her  life,  by  which  she  dis- 
covered him  to  be  a  prophet :  she,  therefore,  desired  him  to 
tell  her,  vvhich  of  the  two  temples,  whether  that  in  Jerusa- 
lem, or  that  upon  the  mountain  of  Garizim  in  Samaria,  were 
the  true  place  of  divine  worship.  Jesus  answered,  that  the 
lime  was  at  hand,  when  adoration  should  be  no  longer  paid 
to  God  either  in  the  temple  of  Jerusalem  or  on  the  mountain 
of  Samaria,  and  that  the  true  adorers  should  adore  the  Father 
in  spirit  and  in  truth.  We  know  the  Messias  is  commg,  said 
the  woman,  and  he  will  instruct  us  in  all  these  matters,  lie 
is  already  come,  replied  our  Saviour,  and  I  am  He.  The 
woman  upon  that  left  her  pitcher,  and  hastened  into  the 
town  to  inform  them  of  the  wonderful  prophet  she  had  found. 
The  citizens  went  forth  to  see  and  invite  him  into  the  town. 
He  accepted  of  their  invitation,  remained  two  days  amongst 
them,  and  many  believed  in  him. 

The  holy  fathers  admire  the  condescension  of  our  blessed 


AGE  VII.]  NEW  TESTAMENT.  357 

Saviour  on  this  occasion,  in  which  he  disdained  not  to  enter 
into  conversation  with  a  Samaritan  woman  upon  a  subject  the 
most  important,  and  to  impart  to  her  the  whole  secret  of  the 
new  law.  He  informed  her  and  all  mankind,  that  true  piety 
consists  not  in  an  empty  name,  or  in  the  mere  performance  of 
some  outward  ceremony  in  the  temple  of  Jerusalem,  or  on  the 
mountain  of 'Samaria,  but  in  an  unfeigned  goodness  of  heart, 
which  adores  the  Father  in  truth.  How  sacred  soever  those 
material  edifices  may  be,  which  are  dedicated  to  the  divine 
service,  more  sacred  are  the  living  temples  of  the  souls  and 
bodies,  which  have  been  consecrated  to  God  in  baptism. 
They  then  may  become  the  dwelling  of  the  Holy  Ghost,  and, 
through  the  grace  of  Jesus  Christ,  we  ought  to  take  care  that 
they  always  remain  so,  by  rendering  to  God  the  sincere  ho- 
mage of  our  actions  and  desires  in*  the  true  spirit  of  religion. 

The  Storm  appeased.     Mat.  8.  [A.  D.  31. 

Jesus,  upon  his  arrival  in  the  province  of  Galilee,  began  to 
preach  publicly,  and  to  exhort  his  hearers  to  do  penance,  be- 
cause the  kingdom  of  heaven  drew  near.  He'visited  the  town 
of  Capharnaum,and  sought  by  his  holy  word  to  open  the  eyes 
of  its  blind  inhabitants.  But  they  obstinately  rejected  the 
light  that  was  offered  them ;  they  preferred  error  to  truth, 
and,  by  an  abuse  of  divine  goodness,  rendered  themselves 
more  criminal  than  they  were  before.  They  stopped  their 
ears  against  the  exhortations  that  were  made  them,  and  re- 
fused the  evidence  of  miracles  that  were  wrought  for  their 
conviction.  For,  m  confirmation  of  his  heavenly  doctrine, 
our  blessed  Saviour,  during  his  stay  amongst  them,  healed  the 
centurion's  servant,  who  lay  at  the  point  of  death ;  he  cured 
saint  Peter's  mothei  in-law  of  a  scorching  fever ;  he  delivered 
many  from  the  evil  spirit  that  had  possessed  them  ;  and  all 
that  wore  sick  he  restored  to  perfect  health.  The  fame  of 
these  miraculous  cures,  which  the  ungrateful  citizens  of  Ca- 
pharnaum  did  not  duly  attend  to,  brought  vast  crowds  of  peo- 
ple thither  from  other  parts  of  the  country,  some  to  hear  his 
doctrine,  some  to  see  his  miracles,  and  others  to  beg  redress 
in  their  corporal  infii  initios.  This  concourse  of  people  natu- 
rally flattered  the  disciples,  who  thought  themselves  sharers 
of  the  honours  and  respect  tliat  were  paid  to  their  divine 
Master.  For  by  this  time  there  were  many  who  followed 
Jesus  Christ,  and  publicly  professed  themselves  his  disciples. 
Wherefore,  to  train  them  by  degrees  to  the  labours  aod  hard- 


358  HISTORY  OF  THE  [age  vii. 

ships  that  are  inseparable  from  the  divine  service,  and  to  con- 
vince them  that  they  were  not  to  follow  him  upon  the  mo- 
tives of  worldly  advantages  and  popular  applause,  he  took 
them  into  a  boat,  and  put  off  to  sea.  He  composed  himself  to 
sleep,  and  in  the  interim  a  violent  storm  arose,  which  cover- 
ed the  boat  with  waves,  and  threatened  them  with  an  ap- 
proaching shipwreck.  Terrified  at  the  danger,  the  disciples 
ran  to  Jesus  and  awakened  him,  saying,  Save  us.  Lord,  or  we 
perish.  He  rebuked  them  for  their  fears  and  want  of  faith  ; 
then,  rising  up,  he  commanded  the  winds  and  the  sea,  and, 
behold,  a  great  calm  presently  ensued.  The  disciples  lost 
their  fears,  and,  wondering,  exclaimed,  Who  is  this  ?  for  even 
the  winds  and  sea  obey  him ! 

The  vessel,  on  which  our  blessed  Saviour  was  embarked, 
is,  according  to  saint  Austin,  an  emblem  of  the  Church,  which, 
amidst  the  troubles  of  a  wicked  world,  is,  as  it  were,  beaten 
by  the  waves  of  a  boisterous  sea.  She  seems  at  times  to  be 
so  violently  tossed  and  agitated  by  the  storms  of  adversity, 
that,  if  Jesus  Christ  had  not  promised  to  be  always  with  her, 
we  should  be  inclined  to  think  her  lost.  Almighty  God  per- 
mits such  storms  to  rise,  lest  the  calm  enjoyment  of  the  world 
might  make  us  forget  the  heavenly  country,  to  which  we  al- 
ways ought  to  steer.  By  those  trials  he  intends  to  rouse  our 
sleeping  faith,  to  awaken  our  confidence  in  him,  and  to  remind 
us  of  his  promised  protection.  For,  at  the  same  time  that  he 
forewarns  us  of  the  tribulations  we  must  unavoidably  meet 
with,  he  also  tells  us  not  to  fear.  Having  provided  us  with  a 
bark  wherein  to  work  our  passage  through  this  stormy  world, 
he  knows  how  to  conduct  us  safe  into  the  wished-for  port. 
No  shipwreck  is  to  be  apprehended  by  them,  who  seek  their 
protection  from  God  by  holy  prayer.  The  more  violent  the 
trial  is,  the  mere  earnest  ought  to  be  our  prayer.  If  Jesus 
Christ  is  with  us,  what  shall  we  fear  ?  If  God  is  for  us,  what 
harm  can  we  receive  ?  Our  chief  apprehension  ought  to  be, 
lest  our  diffidence  in  God,  or  our  remissness  in  prayer,  may 
render  us  less  deserving  of  our  Saviour's  goodness. 

The  Demoniac  cured,     Mark  5.         [A.  D.  31. 

Jesus  Christ,  having  shown  his  disciples  that  the  boiste- 
rous elements  were  under  his  command,  went  ashore  on  the 
other  side  of  the  w^ater,  in  the  country  of  the  Gerasens,  where 
he  gave  a  convincing  proof,  that  his  power  over  the  infernal 
spirits  was  not  less  absolute.     Of  the  many  demoniacs,  that 


AGE  vii.J  NEW  TESTAMENT.  359 

are  mentioned  by  the  evangelists,  there  is  one,  whom  saint 
Mark  has  described  more  particularly  ;  and  the  description 
gives  us  an  idea  of  the  power  and  dismal  tyranny,  which  the 
devils  were  permitted  at  that  time  to  exercise  upon  the 
bodies  as  well  as  the  souls  of  men.  This  miserable  man,  being 
transported  out  of  himself  by  the  spirit  that  possessed  him, 
had  stripped  off  his  clothes,  and,  bursting  from  confinement, 
ran  wild  and  naked  through  the  country.  No  human  force 
could  tame,  and  no  chains  were  strong  enough  to  bind  him. 
He  skulked  among  the  tombs  of  the  dead,  and  roved  about 
the  mountains,  howling  day  and  night,  and  tearing  his  flesh  to 
pieces  with  the  stones.  His  fierce  and  savage  yells  frightened 
every  body  from  the  place  where  he  was.  Happening  to  be 
near  the  spot  where  our  blessed  Saviour  came  on  shore  with 
his  disciples,  he  ran  and  adored  him,  crying  with  a  loud  voice, 
What  have  1  to  do  with  thee,  Jesus,  the  Son  of  the  most  high 
God  ?  I  adjure  thee,  by  the  name  of  God,  that  thou  torment 
me  not.  For  Jesus  had  commanded  him  to  go  out  of  the  man ; 
and  to  be  compelled  to  obey  the  commands  of  a  God-man,  was 
a  tormenting  thought  to  the  proud  spirit.  Jesus  asked  him 
his  name ;  not  because  he  was  ignorant  of  it  himself,  say  the 
holy  fathers,  but  because  he  would  impart  to  his  followers  a 
knowledge,  which  should  strike  them  with  a  profitable  fear. 
The  spirit  answered,  that  his  name  was  Legion,  because  they 
were*  many  ;  and  he  entreated  our  blessed  Saviour  not  to 
drive  him  out  of  the  country,  but  to  permit  him  to  enter  into 
the  herd  of  swine,  that  was  feeding  on  the  mountain.  It  was 
granted  ;  and  the  swine,  to  the  number  of  two  thousand,  being 
instantly  possessed  by  the  whole  legion,  ran  headlong  down 
the  precipice  into  the  sea,  and  were  drowned.  Tlic  fact  was 
immediately  divulged  through  the  country,  and  crowds  of 
people  flocked  to  the  place,  where  they  were  astonished  to 
see  the  man,  who  had  been  troubled  by  the  devil,  now  clothed, 
and  sitting  like  a  lamb  at  the  feet  of  Jesus.  Penetrated  with 
a  grateful  sense  of  the  mercy  he  had  received,  the  poor  man 
would  willingly  have  remained  with  his  divine  deliverer ;  but 
Jesus  bade  him  return  home  to  his  friends,  and  publish  the 
wonderful  favour  God  had  done  him.  ^ 

This  demoniac,  according  to  the  holy  fathers,  exhibits  a 
striking  figure  of  those  unha|)py  sinners,  who,  by  a  habit  of 
vice,  fly  IVoin  the  fellowship  ol'  the  saints,  strip  themselves  of 
the  robes  of  sanctifying  grace,  and  sit  naked  in  the  state  of 
deadly  sin,  fiir  from  those  heavenly  mansions,  which  have 
been  purchased  for  them  by  the  blood  of  their  Redeemer. 


360  HISTORY  OF  THE  [age  vii. 

Hurried  away  by  the  violence  of  lawless  passions,  they  run 
wild  in  the  pursuit  of  sensual  enjoyments,  forget  their  last 
end,  and  break  every  moral  and  rehgious  tie,  that  tends  to 
restrain  them  in  the  desires  of  their  corrupt  hearts.  Wal- 
lowing in  the  mire  of  animal  delights,  and  rushing  head- 
long into  the  gulf  of  endless  perdition,  they  stand  in  need 
of  a  miracle  of  grace  to  free  them  from  their  wretched  sla- 
very, and  restore  them  to  the  peace,  which  no  man  can  enjoy, 
as  long  as  he  is  at  variance  with  God. 

The  Paralytic.     Mat.  9.  [A.  D.  31. 

Our  blessed  Saviour  re-embarked,  at  the  request  of  the 
Gerasens,  and  returned  to  the  coast  of  Capharnaum.  Not- 
withstanding the  many  wonders,  which  Jesus  Christ  had 
wrought,  in  and  about  the  town  of  Capharnaum,  we  read  but 
of  one  person  who  was  converted  there,  and  that  was  Mat- 
thew, the  publican.  This  man,  by  following  the  divine  call, 
became  an  apostle,  while  the  rest  of  his  fellow  citizens  re- 
mained in  their  incredulity,  and  thereby  became  more  guilty 
in  the  sight  of  God  than  the  ancient  inhabitants  of  Sodom 
and  Gomorrha.  Drawn  by  the  sweet  attractives  of  divine 
grace,  Matthew  left  his  lucrative  employ  to  accompany  Christ, 
the  Son  of  God.  Happy  with  himself,  on  account  of  the  fa- 
vour he  had  found  with  his  Creator,  he  wished  to  see  the 
same  grace  extended  to  others  of  his  acquaintance.  For  that 
purpose  he  invited  Jesus  to  his  house,  and  many  publicans 
and  sinners  sat  down  with  him  at  table.  The  Pharisees,  who 
professed  the  minutest  nicety  in  their  external  observance  of 
the  law,  affected  to  be  scandalized,  and  asked  the  disciples 
why  their  master  eat  and  drank  with  publicans  and  sinners. 
Jesus  heard  what  they  said,  and  made  them  this  reply :  For 
them  who  are  well  there  needeth  no  physician  :  the  sick  only 
want  the  physician's  help  :  go,  therefore,  and  learn  the  mean- 
ing of  the  sentence,  /  will  have  mercy  and  not  sacrifice  ;  for 
I  am  not  come  to  call  the  just,  but  sinners. 

Whilst  our  blessed  Saviour  remained  at  Capharnaum,  he 
*^\Vl'6if|ht  a  noteft* Miracle  in  favour  of  a  paralytic.  The  sick 
man,  being  too  infirm  to  be  taken  out  of  bed,  was  carried  to 
the  house  where  Jesus  was :  not  being  able  to  gain  admit- 
tance on  account  of  the  throng,  his  friends  hoisted  him  up,  as 
he  lay  upon  his  bed,  and,  uncovering  the  roof  of  the  house, 
let  him  down  into  the  room  before  our  blessed  Saviour's  feet. 
Jesus  was  pleased  with  this  testimony  of  their  faith,  encour- 


AGE  vn.]  NEW  TESTAMENT.  361 

aged  the  sick  man  to  be  of  good  heart,  and  told  him  his  sins 
were  forgiven  him.  The  Scribes  and  Pharisees,  who  were 
present,  secretly  construed  the  words  into  blasphemy,  as  ex- 
pressing a  power  in  man,  which  belonged  solely  to  God. 
Jesus,  to  whom  their  most  secret  thoughts  were  as  perfectly 
known  as  though  they  had  been  declared  by  word  of  mouth, 
suddenly  asked  them  if  it  were  not  as  easy  for  him  to  tell 
the  man,  that  his  sins  were  forgiven  him,  as  to  bid  him  rise 
from  his  bed  and  walk  ?  And,  to  convince  them  that  he  had 
the  power  of  doing  both  the  one  and  the  other,  he  said  to  the 
paralytic.  Rise,  take  up  thy  bed,  and  walk.  The  paralytic 
rose,  and  the  spectators,  full  of  admiration  at  the  miracle,  re- 
turned thanks  to  God,  who  had  given  such  power  to  man. 

Christians  are  daily  in  the  occasion  of  admiring  the  same 
power,  and  of  thanking  God  for  the  same  goodness,  which  he 
still  continues  to  mankind.  Jesus  Christ,  as  man,  had  re- 
ceived from  his  Father  the  power  of  forgiving  sins,  and  that 
powder  he  has  imparted  to  his  delegates  in  the  sacred  ministry. 
By  that  singular  privilege,  wiiich  he  communicated  to  his 
apostles  on  the  very  day  of  his  resurrection,  Jesus  Christ  has 
raised  the  priests  of  his  Church  above  the  common  rank  of 
men ;  by  that  he  intrusts  them  with  a  power,  which  he  has 
not  granted  even  to  the  angels  ;  by  that  he  has  appointed 
them  to  be  the  judges  and  physicians  of  our  souls;  by  that 
they  become  our  spiritual  fathers,  and  from  them  we  receive 
a  more  happy  generation  than  that  we  have  received  from 
our  corporal  parents ;  by  that  they  are  qualified  to  instruct 
and  direct  us  to  eternal  life  ;  they  speak  and  determine  in  the 
name  and  by  the  authority  of  Jesus  Christ,  whose  ministers 
they  are.  It  is  pur  duty  to  hear,  to  respect,  and  honour  them : 
it  is  to  them  we  must  have  recourse,  as  often  as  we  stand  iii 
need  of  being  loosed  from  our  sins. 

Election  of  the  Twelve  Apostles,  Lukk  G.      [A.  D.  32. 

When  our  blessed  vSaviour  had  employed  upwards  of 
twelve  months  in  preaching,  haptizin)];,  and  working  n\iracles, 
Ik'  ho|^:ui  to  manifest  his  care  for  the  establishment  of  his 
ChinTJi  tluough  all  succeeding  ages.  Out  of  his  numerous 
toll()W(MS,  he  selected  twelve,  whom  he  purposed  to  employ 
in  the  conversion  of  the  Gentiles.  Having  once  chosen  them 
iVoin  tlie  cominon  class  of  believers,  he,  by  a  second  election, 
laiscd  them  to  a  superior  class  anu)ngst  his  disciples,  by 
whi(!h  he  clearly  intimated,  that  the  virtues  ho  expected  from 
31  Zz 


362  HISTORF  OF  TlIP^  [age  vii. 

them  were  to  be  of  a  much  higher  perfection  than  what  he 
expected  from  the  rest  of  his  disciples.  By  this  subHme  vo- 
cation, the  apostles  became  the  domestic  companions  and  fa- 
miliar friends  of  their  blessed  Lord,  living  with  him  under 
the  same  roof,  and  eating  at  the  same  table.  This  let  them 
into  the  secrets  of  our  blessed  Redeemer's  hidden  life  ;  this 
gave  them  an  opportunity  of  conversing  more  intimately  with 
him,  and  being  witnesses  not  only  of  his  public,  but  also  of 
his  private  virtues.  To  them  he  opened  himself  more  freely, 
and  explained  at  large  those  points  of  doctrine  and  moraUty, 
which  he  communicated  to  the  people  in  parables.  To  inform 
his  Church  of  the  manner  and  dispositions  he  would  have  her 
observe  in  the  future  election  of  her  ministers,  Jesus  Christ 
retired  to  a  lonely  mountain,  where  he  watched  and  prayed 
the  whole  night.  When  it  was  day,  he  called  his  disciples 
round  him,  out  of  whom  he  selected  twelve,  and  named  them 
apostles,  viz.  Simon,  surnamed  Peter,  Andrew  his  brother, 
James  and  John,  Philip  and  Bartholomew,  Matthew  and 
Thomas,  James  the  son  of  Alpheus,  and  Simon,  who  is  called 
Zelotes,  and  Jude  the  brother  of  James,  and  Judas  Iscariot, 
who  became  a  traitor. 

Jesus  sat  down  in  the  midst  of  them,  and  made  that  admi- 
rable discourse,  which  is  recorded  by  saint  Matthew,  and  con- 
tains a  neat  abridgment  of  the  whole  Gospel.  He  sets  off  in 
direct  opposition  to  those  maxims,  which  are  generally  adopt- 
ed in  the  world,  and  pronounces  those  happy,  who,  by  men, 
are  commonly  accounted  unhappy.  He  shows  how  imper- 
fect the  ordinances  were  of  the  old  law,  in  comparison  of 
what  he  should  exact  from  his  followers  in  the  new ;  that, 
unless  their  virtues  should  be  more  full  than  those  of  the 
Scribes  and  Pharisees,  they  could  not  enter  into  the  kingdom 
of  heaven;  that  he  should  require  perfection  from  .them,  not 
only  in  their  outward  actions,  but  also  in  their  very  thoughts 
and  desires  ;  that  it  should  not  be  enough  to  have  the  appear- 
ance or  the  knowledge  of  virtue  ;  that  a  shining  outside  might, 
indeed,  satisfy  the  eyes  of  men,  but  that  no  outward  show, 
without  a  real  goodness  of  the  heart,  would  be  acceptable  to 
God.  Therefore,  in  the  sequel  of  his  discourse,  he  insists 
upon  an  upright  and  a  pure  intention,  which  is,  as  it  were, 
the  eye  that  enlightens  and  directs  the  body  of  their  actions. 
He  tells  them  to  strive,  by  virtuous  deeds,  to  lay  up  for  them- 
selves a  treasure  in  heaven,  which  no  rust  or  moth  can 
consume,  and  no  length  of  time  destroy  ;  that  where  their 
treasure  is,  there  also  will  be  their  hearts ;    that  their  first 


AGE  vii.J  NEW  TESTAMENT.  363 

concern  must  be  to  seek  the  kingdom  of  God,  and  fulfil  his 
commands ;  that,  to  prevent  all  solicitude  and  anxious  care 
about  the  goods  of  this  world,  their  heavenly  Father  will  pro- 
vide them  with  every  necessary  in  hfe,  and  crown  them 
after  death  with  eternal  glory ;  that,  as  they  have  but  one 
supreme  Master  to  serve,  their  service  cannot  be  divided 
between  two,  and  that  to  serve  God  and  the  world  together, 
is  a  thing  impossible. 

From  these  established  principles,  as  they  are  laid  down 
by  the  great  Master  of  perfection,  it  appears,  that  the  end 
of  the  Christian  law  is  to  repair  the  old  man,  and  to  perfect 
the  new.  A  purity  of  intention,  and  a  sincere  desire  of 
pleasing  God,  should  animate  a  Christian  in  all  he  does  and 
in  all  he  desires.  To  abstain  from  bad  actions  in  public,  that 
he  might  have  the  appearance  of  being  good,  was  enough  for 
a  Pharisee,  whose  ambition  was  to  gain  the  applause  of  men  ; 
but  by  a  Christian,  who  reflects  that  he  is  ever  in  the  pre- 
sence of  an  all-seeing  God,  the  object  to  be  aimed  at  and  pur- 
sued is  real  virtue,  which  teaches  him  not  to  rest  in  the  out- 
ward letter  of  the  law,  but  to  sanctify  each  action  by  the 
inward  purity  of  his  motive. 

CJuist  upon  the  Mountain,     Mat.  6.  [A.  D.  32. 

Our  divine  Teacher,  in  his  discourse  to  the  people  upon 
the  mountain,  descends  from  general  principles  to  particular, 
and  specifies  the  virtues,  which  he  expects  to  see  in  his  faith- 
ful followers :  a  purity  of  intention,  a  desire  of  pleasing  God  in 
all  things,  a  fraternal  love,  meekness,  pardon  of  injuries,  dili- 
gence in  prayer,  a  serious  endeavour  at  salvation,  a  perfect 
observance  of  his  commandments,  and  a  cleanness  of  heart, 
free  not  only  from  deadly  sins,  but  also,  as  much  as  may  be, 
from  those  lesser  transgressions,  which  tarnish  the  beauty  of 
the  soul,  and  lead  her  by  degrees  towards  the  eternal  preci- 
pice. For  whoever  is  unfaithful  in  little  things  will  be  like- 
wise unfaithful  in  greater  things ;  and,  if  he  slights  venial 
faults,  he  will  fall  insensibly  into  the  most  enormous.  It 
therefore  is  no  trivial  matter,  it  is  an  important  point  of  Chris- 
tian duty,  which  our  blessed  Saviour  speaks  of,  wIumi  he  so 
explicitly  condemns  every  deliberate  motion  of  anger  in  the 
heartland  so  rigorously  forbids  even  the  desire  of  an  object, 
which  we  cannot  lawfiilly  enjoy.  The  Jews  chiefly  sousht 
to  ploaso  the  eyes  of  men,  who  judge  by  what  they  sec  :  Uie 
followers  of  Christ  must  seek  to  please  the  eyes  of  God,  who 


364  HISTORY  OF  THE  |age  vii. 

beholds  the  heart.  To  shun  the  track  of  disgraceful  crimes, 
requires  no  great  effort  from  a  sober  man ;  but  to  stifle  the  de- 
sires that  flatter  corrupt  nature,  and  to  break  every  unruly 
passion,  in  obedience  to  the  law,  is  the  exercise  of  Christian 
fortitude.  To  love  a  friend  or  a  benefactor,  is  the  result  of 
natural  reason,  it  is  no  more  than  what  heathens  do  ;  but  to 
love  our  enemies,  and  to  do  good  to  those  who  persecute  and 
slander  us,  is  the  virtue  of  Christ's  Gospel.  It  is  what  Christ 
teaches  us  in  his  very  first  sermon ;  it  is  what  he  strongly 
insists  upon  ;  it  is  what  renders  us  like  to  our  heavenly  Fa- 
ther, who  showers  down  his  favours  upon  the  undeserving, 
and  makes  the  sun  equally  rise  upon  the  good  and  wicked. 
To  do  as  we  would  have  others  do  to  us,  is  another  grand 
principle,  which  our  blessed  vSaviour  has  marked  out  for  our 
conduct  in  life  ;  and,  if  it  were  once  adopted  in  practice,  as 
well  as  in  speculation,  we  should  hear  no  complaints  of  one 
neighbour  against  another,  no  injuries,  no  slanders,  no  calum- 
nies, no  rash  judgments.  Rash  judgments  are  severely  con- 
demned by  our  blessed  Lord.  In  the  heart  of  man  there 
often  is  a  natural  inclination  to  judge  others,  and  the  judg- 
ments we  form  are  oftentimes  as  rash  as  they  are  unjust.  For 
the  same  self-love,  which  lurks  within  us,  inclines  us  as  much 
to  magnify  our  neighbour's  faults,  as  to  diminish  our  own : 
blind  as  hypocrites,  we  discern  not  the  most  glaring  misde- 
meanours in  ourselves,  whilst  we  descry  the  slightest  defects 
in  our  brethren. 

If  we  did  but  oftener  reflect  upon  that  dreadful  judgment 
which  all  must  one  day  undergo,  we  should  not  be  so  hasty 
to  judge  our  brethren,  say  the  holy  fathers,  much  less  should 
we  make  their  faults  the  subject  of  our  conversations.  If  the 
duty  of  fraternal  charity  has  not  force  enough  to  check  our  rash- 
ness, fear,  at  least,  ought  to  furnish  us  with  motives  sufiicient 
to  put  us  upon  our  guard.  The  way  to  find  mercy  before 
the  judgment  seat  of  Christ,  is  to  show  it  now.  For  in  the 
same  weight  and  measure  as  we  deal  with  others,  Jesus  Christ 
will  deal  with  us.  Judge  not,  that  you  may  not  be  judged  : 
condemn  not,  and  you  shall  not  be  condemned. 

The  Leper  and  Centurion,     Luke  7.         [A.  D.  32. 

Our  blessed  Saviour,  having  finished  his  discourse  upon  the 
mountain,  went  down  into  the  plain,  being  attended  by  his 
disciples,  and  the  numerous  crowds  that  followed  them.  A 
leper  saw  him  coming,  and,  being  actuated  by  a  lively  faith, 


AGE  VII.]  NEW  TESTAMENT.  365 

and  hope  of  being  healed,  respectfully  approached,  and  pros- 
trated himself  before  him.  Like  an  humble  supphcant,  he 
did  but  intimate  the  nature  of  his  complaint,  and  for  his  cure 
resigned  himself  entirely  to  the  will  of  Him,  whose  power  he 
confessed :  it  is  the  example  we  are  to  follow,  as  often  as  we 
pray.  He  only  said.  Lord,  if  thou  wilt,  thou  canst  make  me 
clean.  And  Jesus,  stretching  forth  his  hand  to  touch  him, 
answered,  I  will ;  be  thou  healed.  The  will  of  God  is  the 
source  of  every  grace  that  we  receive ;  the  leper  was  that 
instant  cleansed :  but,  to  teach  the  due  subordination,  w^hich 
the  law  prescribed  to  superior  powers,  our  blessed  Lord  bade 
him  go  and  show  himself  to  the  priest,  and  offer  the  gift,  as 
it  was  ordained  by  Moyses. 

Jesus  went  to  Capharnaum,  where  he  was  desired  to  show 
his  healing  power  in  favour  of  a  centurion's  servant.  The 
centurion,  though  a  Roman,  had  a  high  opinion  of  Jesus  Christ, 
and  thought  himself  unworthy  of  approaching  him  in  person. 
He  had  done  many  good  services  to  the  Jewish  nation,  and 
made  himself  many  friends  amongst  the  citizens  of  Capharna- 
um :  to  them  he  communicated  his  distress  on  account  of  his  sick 
servant,  and  begged  they  would  intercede  in  his  behalf  with 
Jesus.  The  ancients  of  the  Jews  undertook  to  present  his  pe- 
tition, and  at  their  request  our  blessed  Saviour  went  towards 
the  centurion's  house.  The  centurion,  whose  humility  was 
equal  to  his  faith,  deemed  himself  unworthy  to  receive,  or 
even  to  speak  to  so  great  a  guest :  he  desired  some  of  his 
friends  to  meet  Jesus,  and  to  say,  in  his  name.  Lord,  I  am  not 
worthy  that  thou  shouldst  enter  under  ray  roof;  say  but  the 
word,  and  my  servant  shall  be  healed.  The  words  are  very 
expressive  of  the  sentiments  which  the  centurion  nourished 
in  his  heart :  they  received  the  approbation  of  our  blessed 
Saviour  himself:  they  are  adopted  by  the  Catholic  Church 
in  the  administration  of  the  holy  eucharist,  wherein  the  same 
Lord  is  truly  and  verily  received  by  the  faithful.  Humility 
inspired  the  diffident  Roman  to  employ  the  intercession  of  his 
Jewish  friends,  whom  he  thought  more  worthy  than  himself 
of  Jesus's  favours.  It  is  the  example  we  follow,  when,  to 
()!)tain  the  divine  blessings,  we  address  ourselves  to  God's 
more  deserving  friends,  both  in  heaven  and  on  earth,  whose 
piayers  arc  more  likely  to  be  heard  than  ours.  The  centu- 
rion's request  was  granted  through  the  mediation  of  his 
friends,  and  Jesus  healed  his  servant  v.pon  tlie  spot  where 
(liey  met  him. 

This  charitable  concern,   which  the  centurion  showed  for 
31  ^^ 


366  HISTORY  OF  THE  [age  vu 

his  dying  servant,  furnishes  the  holy  fathers  with  an  opportu- 
nity of  putting  all  Christian  masters  in  mind  of  the  care,  which 
they  are  obliged  to  take  of  their  servants,  especially  wljen  they 
are  sick ;  it  is  a  duty  which  they  owe  them  in  charity :  to 
neglect  their  domestic  servants,  either  in  their  spiritual  or  in 
their  temporal  distress,  is,  in  the  apostle's  language,  to  be 
worse  than  infidels.  Masters  never  should  forget  that  they 
also  have  a  Master  in  heaven,  to  whom  the  poor  are  as  dear 
as  the  rich,  and  with  whom  there  is  no  exception  of  persons. 
If  they  expect  to  be  mercifully  dealt  with  by  almighty 
God,  they  should  remember  to  be  kind  to  those  whom  he  has 
placed  in  their  service. 

The  Widow's  Son  of  Nairn,     Luke  7-.  [A.  D.  32. 

The  miraculous  power  which  Jesus  Christ  had  frequently 
exerted  in  favour  of  the  sick,  extended -also  to  the  dead. 
The  first  person  restored  to  life,  that  we  meet  with  in^  the 
Gospel,  was  the  daughter  of  Jairus,  a  ruler  of  the  synagogue. 
Jairus,  it  seems,  neither  had  the  faith  nor  the  humility  of  the 
centurion  :  for  he  asked  Jesus  to  come  to  his  house,  and 
thought  it  necessary  that  he  should  lay  his  hand  upon  the  de- 
ceased to  raise  her  again  to  life.  '.  Our  blessed  Saviour  was 
pleased  to  comply  with  Jairus's  request,  went  to  his  house, 
bade  the  multitude  retire,  that  were  mourning  round  the 
corpse,  took  the  maiden  by  the  hand,  and  she  rose  up.  The 
fame  of  this  miracle  was  quickly  spread  through  the  whole 
country. 

Our  blessed  Lord,  in  one  of  his. excursions  through  Judea, 
went  to  a  city  called  Naim ;  and,  when  he  came  near  the 
gate,  behold,  the  corpse  of  a  young  man  was  carried  out, 
amidst  the  crowcl  of  a  numerous  attendance,  to  be  buried. 
He  was  a  widow's  only  son,  snatched  out  of  life  in  the  flower 
of  youth.  Bathed  in  tears,  the  disconsolate  mother  attended 
the  funeral  procession.  Jesus  saw  her  distress,  was  moved 
with  compassion,  approached,  and  told  her  not  to  weep.  She 
made  no  answer  ;  the  tears  in  abundance  streamed  from  her 
eyes,  and  silently  expressed  the  anguish  of  her  heart.  He 
advanced,  and  laid  his  hand  upon  the  bier  :  they  who  carried 
it  stood  still,  and  Jesus  with  empbasis  exclaimed.  Young 
man,  I  say  to  thee,  arise  !  Awaked,  as  it  were,  by  the  power- 
ful call,  the  young  man  instantly  arose,  and  began  to  speak. 
The  spectators  stood  amazed,  and  glorified   God,  saying,  A 


AGE  VII.]  NEW  TESTAMENT.  367 

great  prophet  is  risen  up  amongst  us,  and  God  hath  visited 
his  people. 

To  men,  who  extend  not  their  thoughts  beyond  what 
strikes  their  outward  senses,  it  may  seem  as  if  our  blessed 
Saviour  had  met  the  funeral  by  chance,  as  it  came  out  of  the 
gates  of  Nairn :  but  to  the  true  believer  it  is  evident,  that 
nothing  less  than  a  premeditated  design  to  raise  the  dead, 
carried  him  thither  at  that  particular  time.  For,  as  the  ho- 
ly fathers  observe  in  their  comments  upon  this  passage, 
nothing  happens  by  accident  in  this  world  ;  all  is  directed  by  a 
watchful  and  unerring  Providence,  and  what  short-sighted 
mortals  call  chance,  is  the  certain  effect  of  a  cause  permitted 
to  act  by  the  deliberate  designs  of  God.  The  holy  fathers, 
moreover,  consider  the  love,  which  the  mother  bore  for  an 
only  son,  as  a  figure  of  that  tender  love,  which  the  Church 
has  for  her  children  :  with  the  warmest  aftection  she  embraces 
each  one  in  particular,  as  if  he  were  the  only  one,  and,  with 
the  hopes  of  seeing  them  hereafter  raised  to  eternal  life,  con- 
soles herself  amidst  the  cares  and  afflictions  that  must  neces- 
sarily befall  her  in  this  vale  of  tears.  The  spiritual  death  of 
many  of  them  is  a  subject  to  her  of  continual  sorrow.  With 
a  heavy  heart  she  sees  her  thoughtless  children  snatched  from 
her  arms  by  unruly  passions,  and  hurried  away  by  a  train  of 
sins  towards  the  fathomless  abyss.  She  mourns  their  misfor- 
tune, and  implores  the  pity  of  her  heavenly  Spouse,  that  he 
may  raise  them  again  by  his  powerful  grace.  With  tliat  hope 
she , comforts  herself  in  her  afflictions,  and  with  a  longing  de- 
sire expects  the  hour,  which  is  to  restore  her  repenting  sons 
to  life  again.  The  repentance  of  a  sinner  gives  joy  not  only 
to  the  Church  on  earth,  but  also  to  the  saints  and  angels  who 
are  in  heaven.  Forthcre  is  joy  in  heaven  upon  the  repent- 
ance of  every  sinner. 

Mary  Magdalene.     Luke  7.  [A.  D.  82. 

The  surprising  and  fre(}ucnt  miracles  of  Jesus  Christ  being 
rumoured  throughout  Judea  and  the  country  round  about,  the 
people  w(;re  struck  with  a  reverential  awe,  and  proclaimed 
Uini  a  great  prophet,  .lohn  the  Baptist,  who  was,  during  this 
time,  in  prison,  judged  it  a  favourable  op|>ortunity  to  convince 
his  disciples  that  Jesus  was  the  true  Mcssias,  and  therefore 
tent  two  of  them,  as  from  himself,  to  ask  him  whether  he 
was  not  the  person  whom  the  prophets  had  foretold,  and  the 
Gentiles  expected  for  their  salvation.     The  conduct  of  our 


368  HISTORY  OF  THE  [age  vir. 

blessed  Saviour  on  that  occasion  is  very  remarkable.     He 
knew  how  jealous  those  disciples  were  of  their  master's  re- 
putation, and  how  much  afraid  lest  any  one  should  be  thought 
greater  than  the  Baptist ;  he  therefore  chose  to  say  nothing 
that  might  give  them  uneasiness,  or  increase  their  jealousy  : 
he  spoke  by  his  works,  and  wrought  many  miracles  in  their 
presence  ;  then  bade  them  return  and  tell  John  what  they  had 
seen.     When  they  were  gone,  Jesus  began  to  commend  the 
Baptist  for  his  unparalleled  virtues,  for  his  fortitude,  for  his 
unshaken  constancy  and  penitential  life.     He  also  spoke  to 
the  people  upon  the  necessity  of  doing  penance  ;    which  was 
to  open  to  them  the  kingdom  of  heaven  ;   for  the  kingdom  of 
heaven  requires  violence,  says  he,  and  the  violent  bear  it 
away.     Wo  be  to  the  citizens  of  Corozain  and  Bethsaida ; 
wo  be  to  the  town  of  Capharnaum,  who  have  rejected  those 
graces,  and  remained  in  sensible  Aat  those  miracles,  which,  long 
ago,  would  have  moved  the  heathenish  inhabitants  of  Tyre 
and  Sidon  to  do  penance  in  sackcloth  and  ashes.     Bethania 
was  more  happy  in  the  illustrious  conversion  of  Magdalene, 
a  noted  sinner  in  the  city.  '  This  woman,  who  became  hence- 
forward as  famous  for  her  piety,  as  she  had  hitherto  been 
infamous  for  her  disordeiiy  life,  came  to  Jesus,  when  he  was 
at  dinner  in  the  house  of  Simon,  the  leper.     With  a  forward- 
ness which  was  only  excusable  from  the  goodness  of  her  in- 
tention, she  rushed  into  the  room,  and,  coming  behind,  near  to 
Jesus's  feet,  threw  herself  upon  the  ground  to  kiss  and  em- 
brace them  ;  then,  bathing  them  with  her  tears,  she  perfumed 
them  with  a  precious  ointment,  and  wiped  them  with  her 
hair.    Simon,  who  was  of  the  Pharisean  sect,  began  to  think 
it  very  extraordinary,  that  Jesus  Christ,  if  he  was  a  prophet, 
should  not  know  the  woman  to  be  a  sinner  ;  or,  if  he  did,  that 
he  should  let  her  come  so  near  him.     But  he  soon  found  how 
presumptuous  he  had  been  in  forming  such  judgments  in  his 
heart,  and,  by  the  answers  he  gave  to  our  blessed  Saviour's 
questions,  was  forced   to  own  hi^  mistake.     Jesus  bade  him 
observe  the  humble  services  which  Magdalene  had  done  him, 
since  she  entered  the  room,  commended  her  for  the  fervour 
of  her  charity,   and  the  activity  of  her  faith,  and  declared, 
that  many  sins  were   forgiven  her,  because  she  had  loved 
much  :  he  told  her  to  depart  in  peace. 

Mary  Magdalene,  say  the  holy  fathers,  is  the  perfect  model 
of  a  true  penitent ;  from  her  heart  she  detested  the  past  ir- 
regularities of  her  life  ;  she  bade  adieu  to  sin,  with  a  firm  pur- 
pose never  to  relapse  again.     In  the  work  of  her  conversion, 
i 


AGE  vii.J  JNEW  TESTAMENT.  369 

she  employed  the  very  things,  which  she  hitherto  had  made 
subservient  to  the  works  of  sin  ;  her  hair,  her  ointments,  and 
perfumes,  the  past  incentives  of  her  passions,  were  piously 
sacrificed  to  the  exercise  of  penance.  Abandoned  as  she  had 
been  to  habitual  vice,  she  became  pure  in  the  sight  of  God, 
as  soon  as  the  fire  of  charity  sanctified  her  penitence,  and  re- 
fined her  affections  from  the  dregs  of  sin. 

Parable  of  the  Sower,     Mat.  13.  [A.  D.  32. 

Our  blessed  Saviour  had  one  day  sat  himself  down  on  the 
seashore  ;  vast  crowds  of  people  gathered  round,  and,  as  they 
pressed  upon  him,  he  stepped  into  a  boat,  and  from  thence 
made  a  long  discourse  to  them,  as  they  stood  upon  the  shore. 
He  chose  to  convey  his  instructions  chiefly  in  parables  and 
figures,  according  to  the  use  and  style  of  language  in  those 
countries.  Amongst  other  parables,  he  proposed  that  of  the 
sower,  which  he  distinguished  into  four  parts.  A  husband- 
man, said  he,  went  forth  to  sow  his  seed,  of  which  some  fell 
beyond  the  bounds  of  the  field,  upon  the  high  way,  where  it 
was  either  trodden  under  foot  by  travellers,  or  eaten  by  the 
birds.  In  the  explication  of  this  first  part  of  the  parable,  as 
he  delivered  it  afterwards  in  private  to  his  apostles,  our  bless- 
ed Saviour  says,  that  the  seed  is  the  word  of  God,  and  that 
they  by  the  way  side  are  the  hearers,  who  forget  the  word 
almost  as  soon  as  they  have  heard  it.  For  the  devil  comes 
immediately,  and,  either  by  his  own  wicked  suggestions,  or 
by  his  agents,  as  so  many  fowls  of  the  air,  takes  away  the 
seed  of  salvation  from  their  hearts,  lest  it  should  there  quick- 
en their  faith,  and  produce  the  fruits  of  eternal  life.  The 
second  part  of  the  parable  is  that  in  which  the  seed  is  said 
to  fall  upon  a  rock,  where,  meeting  with  no  depth  of  soil,  it  is 
burned  up  by  the  sun  almost  as  soon  as  it  begins  to  spring. 
And  these  arc  they,  says  Christ,  who  at  first  seem  pleased 
with  the  word  of  God,  but,  having  no  great  fund  of  goodness, 
forget  it  in  the  time  of  trial,  and  fly  back  at  the  approach  of 
temptation.  Such  persons  arc  very  apt  to  deceive  them- 
selves, and  their  illusion  is  this :  the  pleasure,  which  they 
seem  to  find  in  receiving  the  word  of  (»od,  makes  them  fancy 
that  they  want  nothing  more  to  produce  the  fruit  of  godliness 
in  their  souls  ;  little  tliinking  that  a  heart,  which  is  not  soft- 
ened by  compunction,  and  improved  by  works  of  piety,  is  in- 
capable of  producing  any  lasting  good.  The  third  part  of  the 
parable  is  that  in  which  the  seed  is  said  to  have  fallen  among 

A  A  A 


370  HISTORY  OF  THE  [age  vii 

thorns  :  the  thorns  grew  up  and  choked  it.  Such  is  the 
misfortune  of  those,  says  our  Lord,  whose  thoughts  are  taken 
up  with  the  concerns  of  this  world.  They  indeed  hear  the 
word  of  God;  but  the  cares  of  life,  their  restless  desires,  and 
worldly  pursuits,  stifle  the  growth  of  virtue  in  their  souls, 
and  prevent  its  fruit.  On  a  heart,  thus  entangled  and  per- 
plexed with  deceitful  riches,  the  sacred  word  of  God,  whether 
written  or  delivered  by  his  ministers,  has  but  little  or  no  ef- 
fect. The  fourth  and  last  division  of  the  parable  marks  the 
different  produce  of  that  part  of  the  seed  which  fell  upon  good 
ground.  In  some  the  increase  was  a  hundred  grains  for  one ; 
in  some  it  was  sixty;  and  in  others  only  thirty.  Such  are  the 
different  degrees  of  goodness,  which  the  word  of  God  pro- 
duces in  the  hearts  of  the  faithful,  according  to  the  disposi- 
tions it  there  meets  with.  If  the  heart  is  but  singly  good,  it 
will  npt  shov/  itself  by  many  heroic  actions,  and  if  not  culti- 
vated with  continual  care,  it  will  be  in  danger  of  growing  bad. 
For  which  reason  it  is  our  duty  to  strive  and  pray  daily,  that 
we  may  become  more  and  more  perfect  in  the  increase  of 
charity  and  good  works. 

It  is  by  patience  that  we  reap  the  fruit  of  our  endeavours  ; 
it  is  by  taking  pains,  that  we  advance  in  virtue  ;  by  sufferings 
and  by  labour  in  the  divine  service,  our  charity  becomes  more 
vigorous.  Charity  is,  as  it  were,  the  root  of  Christian  piety ; 
from  thence  all  other  virtues  draw  their  life,  their  nourish- 
ment, and  beauty ;  the  more  vigorous  the  root,  the  richer 
will  be  the  fruit  it  produces.  Watered  by  the  dew  of  hea- 
venly graces,  it  will  shoot  up  into  an  increase  of  those  shining 
virtues,  which  adorn  the  Church,  and  distinguish  each  indus- 
trious member  in  his  respective  state  and  calling. 

Decollation  of  Saint  John.     Mark  6.         [A.  D.  32. 

Although  the  doctrine  of  our  blessed  Saviour  was  so 
pure  in  its  principles,  so  conformable  to  reason,  so  confirmed 
by  miracles,  and  so  pleasing  in  its  promises  of  eternal  glory, 
yet  few  embraced  it.  A  general  incredulity  and  obduracy 
of  heart  prevailed  in  the  cities  of  Judea,  and  in  no  city  more 
than  in  that  of  Nazareth.  It  was  natural  to  imagine,  that  the 
Nazareans  would  have  thought  themselves  in  some  sort  ho- 
noured by  the  fame  of  One,  who  had  lived  and  grown  up 
amongst  them,  and  that  they  would  have  cherished  him,  as 
the  most  valuable  of  their  citizens.  Their  behaviour  was 
diametrically  the  opposite.     They  had  seen  and  conversed 


4GE  vn.]  NEW  TESTAMENT.  371 

with  him  from  his  youth ;  they  knew  no  learaing  that  he  had 
acquired ;  in  his  figure  they  discovered  nothing  that  set  him 
above  the  common  level ;  in  his  mother  and  relations  they 
beheld  no  title  that  distinguished  him  from  the  poorer  class 
of  the  people.  To  his  doctrine,  therefore,  they  would  give 
no  credit,  nor  would  they  allow  his  miracles,  which  they  had 
not  seen.  The  great  reputation  which  Jesus  had  acquired 
amongst  others  made  them  jealous,  and  their  jealousy  grew 
into  a  violent  antipathy  against  him.  They  laid  hands  upon 
him,  and  led  him  to  the  steep  point  of  the  rock,  on  which 
their  town  was  built,  with  an  intention  to  throw  him  head- 
long down.  But  the  hour  for  Jesus  to  die  was  not  yet  come, 
and  no  human  malice  could  advance  it.  He  slipped  out  of 
their  hands,  and  walked  away  through  the  midst  of  them. 
This  perverse  incredulity  of  the  Nazareans  hindered  Jesus 
from  working  any  miracles  amongst  them,  excepting  the  cure 
of  some  of  their  sick,  which  he  did  by  imposing  his  hands 
upon  them.  On  his  return  from  Nazareth,  he  was  informed 
of  John  the  Baptist's  death. 

It  has  been  already  mentioned,  that  saint  John  was  cast 
into  prison  on  account  of  the  reprimand  he  gave  to  king  He- 
rod, for  his  incestuous  connexion  with  Herodias,  the  wife 
of  his  brother  Philip.  Herodias  had  often  solicited  the  king 
to  have  him  put  to  death,  and  the  king  as  often  refused  to 
consent,  not  only  from  a  principle  of  esteem  for  the  holy  man, 
but  likewise  from  a  fear  of  the  people's  resentment,  who  ve- 
nerated the  Baptist  as  a  wonderful  prophet.  But  Herod's 
imprudence  betrayed  him  soon  after  to  commit  the  bloody 
deed.  He  celebrated  his  birth-day  with  great  mirth  and  mag- 
nificence :  a  grand  entertainment  was  prepared,  and  the  chief 
men  of  Galilee  were  invited  to  attend  ;  the  daughter  of  He- 
rodias was  introduced  before  the  company,  and  desired  to 
dance.  The  manner  of  her  performance  so  pleased  the  king, 
that  he  hastily  promised,  upon  oath,  to  give  her  whatsoever 
shv.  should  ask,  though  it  were  half  his  kingdom.  The  girl 
immediately  left  the  room  to  consult  her  mother  what  she 
should  ask.  Go  and  ask  for  the  head  of  John  the  Baptist, 
r(  plied  the  adulteress.  The  girl  ran  back  to  Herod,  and  de- 
sired that  he  would  forthwith  give  her,  on  a  dish,  the  head  of 
John  the  Baptist.  Struck  at  the  unnatural  reauest,  the  king 
was  sorry  for  the  rash  promise  he  had  made,  but,  out  of  re- 
spect to  the  company,  resolved  to  keep  his  oath,  not  to  dis- 
please the  daughter  of  Herodias.  He,  therefore,  ordered  an 
executioner  to  go  forthwith  to  the  prison,  and  cut  off  the 


372  HISTORY  OF  THE  [age  vii. 

Baptist's  head.     The  head  was  given  in  a  dish  to  the  girl, 
and  the  girl  presented  it  to  her  mother. 

Thus  was  the  great  precursor  of  our  Lord  impiously  slain 
in  the  vigour  of  life  ;  thus  was  John  murdered  by  the  sword 
of  Herod,  who  had  always  admired  and  esteemed  him  for  his 
purity  of  doctrine  and  sanctity  of  morals.  Herod  fell  not  all 
at  once  into  that  enormity  of  guilt ;  by  gradual  steps  he  had 
been  advancing  towards  the  depth  of  crimes ;  one  excess  had 
led  him  on  to  another  ;  a  lustful  passion  opened  the  way  to 
incest,  and  incest  plunged  him  into  murder.  Herod  was  per- 
mitted to  take  away  the  life  of  saint  John  the  Baptist,  greater 
than  whom  no  prophet  had  ever  risen  amongst  the  sons  of 
women.  The  life  of  that  holy  man  was  sacrificed  to  the  ca- 
pricious revenge  of  a  wicked  woman  :  it  was  sacrificed  for  a 
dance  !  Hence  we  see,  says  saint  Gregory,  in  what  light  we 
are  to  consider  this  mortal  life,  which  is  so  liable  to  misfor- 
tunes, and  so  miserably  harassed  by  the  suspicions,  by  the 
hatred,  and  the  slanders  of  wicked  men.  It  is  to  a  future  life, 
that  we  should  constantly  look  up  ;  a  life,  which  neither  the 
tongue  of  slander,  nor  the  sword  of  persecution,  can  affect. 
Tyrants  may  rage  and  threaten;  pain  may  crumble  these 
mortal  bodies  into  dust ;  a  passing  death  will  open  us  an  en- 
trance into  that  heavenly  kingdom,  where  the  blessed  know 
no  change,  and  fear  no  decay. 

Miracle  of  the  Loaves  and  Fishes.     Mat.  14.   [A.  D.  32. 

Our  blessed  Saviour,  upon  the  death  of  John  the  Baptist, 
retired,  with  his  apostles,  into  the  wilderness.  In  his  uner- 
ring wisdom,  by  which  he  sweetly  assigns  all  things  to  their 
appointed  times  and  places,  he  deemed  it  expedient  to  with- 
draw from  the  public  at  a  time  that  his  miracles  began  to  be 
the  subject  of  inquiry  at  court.  Herod,  the  son  of  a  jealous 
father,  who  had  sought  to  destroy  Jesus  amongst  the  slaugh- 
tered innocents,  was  curious  to  know  who  the  man  could  be, 
who  appeared  so  powerful  in  word  or  work  :  and,  while  some 
said,  he  must  be  Elias,  or  one  of  the  prophets,  he  vainly  fan- 
cied him  to  be  the  Baptist  risen  from  the  dead.  Jesus  left 
them  to  their  groundless  conjectures,  and  crossed  the  lake  of 
Genezareth,  to  conceal  himself  with  his  apostles  in  the  de- 
sert. When  he  came  to  the  opposite  shore,  he  found  a  mul- 
titude of  people,  who  had  gone  round  by  land,  and  were  re- 
solved to  accompany  him,  for  the  sake  of  hearing  his  instruc- 
tions, and  of  seeing  his  miracles.     They  proceeded  in  a  body 


AGE  VII.]  NEW  TESTAMENT.  373 

together,  and  advanced  some  way  into  the  desert.  The  day 
began  to  decline ;  the  apostles  came  to  their  divine  Master, 
and  advised  him  to  dismiss  the  people,  that  they  might  pro- 
vide themselves  with  something  to  eaU  For  they  were  still 
fasting,  and  had  brought  no  provisions  with  themj  the  place 
a  desert,  and  no  town  was  near.  Jesus  bade  his  apostles  pro- 
duce their  slender  store,  and  asked  what  it  was ;  they  an- 
swered, Only  five  barley  loaves  and  two  fishes.  Divide  the 
multitude  into  companies,  replied  our  Saviour,  and  make  them 
sit  down  upon  the  grass.  Then,  taking  the  bread  into  his 
hands,  and  lifting  up  his  eyes  to  heaven,  he  blessed  the  loaves 
and  the  fishes,  and  gave  them  to  his  disciples  to  distribute.  In 
the  act  of  distribution,  both  the  bread  and  the  fishes  w^ere  so 
wonderfully  multiplied,  that  they  were  more  than  sufficient  to 
satisfy  the  whole  multitude,  which  amounted  to  five  thousand, 
besides  women  and  children.  They  all  eat  till  they  were  sa- 
tiated, and  of  the  fragments  that  remained,  there  was  still 
enough  to  fill  twelve  baskets. 

The  holy  fathers  consider  these  five  thousand  men  as  a 
figure  of  those  Christians,  who  quit  the  world,  in  desire,  at 
least,  to  follow  Jesus  Christ  through  the  desert  of  this  life. 
Their  pleasing  conduct  presents  us  with  an  admirable  picture 
of  those  virtues,  which  distinguish  the  perfect  members  of 
Christ's  Church.  Attached  to  the  company  of  their  divine 
Master,  they  attentively  listen  to  his  eternal  truths ;  they  seek 
no  earthly  comfort,  but  dependently  upon  his  will.  The 
union  amongst  themselves  is  so  perfect,  that  they  seem  to 
make  but  one  man,,  being  all  warmed  with  the  same  zeal,  and 
animated  with  the  same  spirit,  in  pursuit  of  the  same  end. 
They  arc  happy  in  the  presence  of  Jesus,  their  Lord  and  Sa- 
viour ;  they  persist  in  his  service  without  being  tired,  and 
joyfully  bear  whatever  labours  and  ditliculties  they  meet  with, 
rather  than  fail  in  the  fidelity  which  they  owe  to  their  Creator. 
Resigned  to  the  divine  will,  they  trust  to  the  fatherly  good- 
ness of  a  God-man  in  their  present  wants ;  they  know  he  has 
numbered  the  hairs  of  their  heads,  not  one  of  which  falls  to 
the  ground  without  his  permission  :  they  remember  it  is  he, 
who  feeds  the  birds  of  the  air,  and  never  abandons  those  who 
are  serious  in  their  endeavours  to  serve  him.  With  such 
sentiments  of  faitii  and  holy  confidence,  they  persevere  to  the 
end,  and  deserve  thereby  iq  receive  the  reward  of  their  pa- 
\wnvv. 

32 


374  HISTORY  OF  THE  [age  vii. 

Saint  Peter  upon  the  Waters,     Mat.  14.       [A.  D.  32. 

The  wonderful  multiplication  of  the  loaves  and  fishes  im- 
pressed such  a  sense  of  gratitude  upon  the  hearts  of  the  peo- 
ple, that  they  were  for  setting  the  crown  upon  their  bene- 
factor's head,  and  making  him  king.  But  our  blessed  Lord, 
who,  by  example  as  well  as  by  word  of  mouth,  came  to  teach 
his  followers  not  to  seek,  much  less  to  intrude  themselves 
into  worldly  dignities  and  honours,  fled  from  them,  and 
concealed  himself  in  a  neighbouring  mountain.  When  it 
was  grown  dusk,  and  the  people  were  dispersed,  the  disciples 
went  back  to  the  seashore.  For  he  had  told  them  to  take 
the  boat,  and  return  without  him  to  Bethsaida.  This  he  did, 
as  the  event  showed,  to  convince  them  of  their  weakness  in 
the  absence  of  their  divine  Master,  without  whom  they  could 
do  nothing.  They  had  no  sooner  put  to  sea,  but  a  storm 
arose,  and  the  boats  were  violently  tossed  by  the  foaming 
waves.  They  plied  their  oars,  they  exerted  all  their  might 
and  struggled  with  the  contrary  wind  the  whole  night.  Our 
blessed  Saviour  saw  them  from  the  shore,  but  seemed  in  no 
great  haste  to  help  them.  About  the  break  of  day,  he  ad- 
vanced towards  them  upon  the  surface  of  the  deep,  and  came 
near  the  boat,  as  if  he  meant  to  pass  them.  The  spectacle 
was  new  to  the  disciples  :  not  knowing  how  any  one  could 
walk  upon  the  waters,  they  took  it  for  a  ghost,  and  screamed 
out  for  fright.  Jesus  upon  that  spoke  to  them,  and  said.  Fear 
not ;  it  is  I.  Peter  was  the  first  to  know  his  Master's  voice, 
and,  being  as  regardless  of  danger  as  he  was  confident  of  the 
divine  succour,  immediately  replied.  Lord,  if  it  is  you,  bid  me 
come  to  you  upon  the  waters.  Jesus  said.  Come.  Peter  that 
instant  threw  himself  out  of  the  boat,  and,  to  the  great  astonish- 
ment of  the  rest,  walked  as  steadily  upon  the  rolling  billows, 
as  though  he  had  trod  on  solid  ground.  He  went  boldly  on, 
till  he  came  near  to  our  blessed  Saviour,  when,  perceiving  the 
wind  was  high  and  the  sea  rough,  he  lost  courage,  and  began 
to  sink.  Terrified  at  his  situation,  he  cried  out.  Save  me, 
Lord  ;  and  Jesus  stretched  forth  his  hand,  took  hold  of  him, 
saying.  Thou  man  of  little  faith,  why  didst  thou  doubt  ?  He 
entered  with  him  into  the  boat;  the  wind  fell,  and  they 
rowed  ashore. 

The  holy  fathers,  who  consider  all  the  words  and  actions 
of  our  Saviour  as  full  of  mystery,  ask  the  question,  why  he 
would  permit  his  apostle  to  sink,  after  he  had  expressly  com- 
manded him  to  come  forth  upon  the  waters.     It  was,  say  they, 


AGE  VII.]  ISEW  TESTAMENT.  375 

to  convince  him,  by  experience,  that  his  life  and  being  de- 
pended on  the  saving  hand  of  God  ;  it  was  to  check  that  for- 
ward boldness,  which  seems  to  have  been  blended  in  his  natu- 
ral disposition,  lest  it  might  make  him  vain  and  presumptuous. 
A  certain  degree  of  fearfulness  is  conducive  to  our  spiritual 
good  :  it  helps  to  make  us  humble  and  diffident  of  ourselves  : 
it  is  founded  in  the  knowledge  of  our  own  inability,  and  this 
knowledge  tells  us,  that,  for  the  success  of  our  undertaldngs, 
we  must  solely  depend  on  God,  who  lets  us  down  and  draws 
us  up  again  as  he  pleases.  Of  all  those  who  have  the  happi- 
ness to  believe  in  Christ,  there  is  not  one  who  has  not  received, 
and  does  not  daily  receive,  from  his  divine  hand,  greater  favours 
than  saint  Peter  did  in  being  preserved  from  the  watery  deep. 
There  are  other  storms  more  fatal  to  our  souls  ;  there  are 
other  gulfs,  and  other  waters  of  perdition,  from  which  we 
stand  hourly  in  need  of  being  saved  by  the  grace  of  our  Re- 
deemer ;  without  his  supporting  hand,  we  long  time  since 
had  sunk  beneath  the  evils  that  surround  us. 

Jesiis  the  living  Bread.    John  6.  [A.  D.  32. 

The  Jews,  who  had  followed  Jesus  into  the  desert,  having 
lost  sight  of  him,  and  knowing  that  his  disciples  were  gone 
across  the  lake,  returned  to  Capharnaum,  where  they  were 
surprised  to  find  him.  They  asked  him  when  and  how  he 
came.  Jesus,  without  taking  notice  of  their  inquiries,  told 
them,  they  only  followed  him  for  the  sake  of  the  bread, 
which  they  had  miraculously  shared  in  the  day  before,  and 
from  thence  took  occasion  of  mentioning  a  much  more  excel- 
lent Bread,  which  he  promised  to  give  them  for  their  nourish- 
ment to  eternal  life.  For  1  am  the  living  Bread,  which  came 
down  from  heaven,  said  he,  and  this  is  the  Bread  which  I 
shall  give  ;  it  is  my  flesh,  for  the  life  of  the  world  ;  and  who- 
soever eateth  thereof,  he  shall  live  for  ever.  The  incredu- 
lous Jews,  not  being  acquainted  with  a  doctrine  so  spiritual 
and  sublime,  called  it  a  harsh  saying,  and  disputed  with  one 
another,  how  it  were  possible  he  could  give  them  his  flesh  to 
eat.  But,  notwithstanding  their  cavils,  our  blessed  Lord  posi- 
tively asserted  the  point  in  question,  and,  in  terms  still  more 
explicit,  thus  confirmed  what  he  had  just  told  them  ;  Fert/y, 
venly^  I  smj  unto  you ^  unle^ss  you  eat  the  flesh  of  the  Son  of 
man^  ami  drink  hvt  blood,  you  shall  not  have  Itfe  in  you. 
He  that  eateth  my  flesh,  and  dtinketh  my  bloody  haih  life 
everlasting :  he  abideth  in  i/ie,  and  J  in  him.     For  my  flesh 


376  HISTORY  OF  THE  [age  vii. 

is  truly  meaf^  and  my  blood  is  truly  drink.  This  is  the 
Bread  which  cometh  down  from  heaven^  not  like  the  manna j 
of  which  your  fathers  eat  and  died.  He  that  eateth  this 
Bread  shall  live  for  ever.  Many,  therefore,  of  the  Jews, 
who  were  present,  and  even  some  of  the  disciples,  took  of- 
fence at  these  expressions,  and  were  scandalized  at  the  doc- 
trine they  conveyed ;  and,  because  they  did  not  understand 
how  Christ  could  really  give  them  his  flesh  to  eat,  and  His 
blood  to  drink,  refused  to  believe,  and  left  him.  According 
to  their  carnal  notion  of  things,  they  concluded  that  Jesus 
meant  to  give  them  his  flesh  to  eat,  and  his  blood  to 
drink,  not  concealed  under  the  pure  appearances  of  bread 
and  wine,  but  in  a  disgustful  manner,  like  the  flesh  of 
a  dead  man,  says  saint  Austin,  or  a  piece  of  meat  from  the 
shambles.  And,  therefore,  to  disabuse  them  of  that  gross  mis- 
take, our  blessed  Saviour  told  them,  that  flesh  inanimate,  and 
separated  from  the  spirit,  would  profit  nothing ;  but  that  the 
flesh  which  he  should  give  them  was  quickened  by  the  spirit, 
and  should  quicken  them.  Having  given  that  explanation  of 
the  manner  in  which  he  promised  to  communicate  his  body 
and  his  blood,  as  he  did  verily  and  indeed,  at  his  last  supper, 
he  returned  to  the  twelve,  and  asked  them,  if  they  would 
also  leave  him :  upon  which  saint  Peter,  with  his  wonted 
zeal,  made  answer.  To  whom,  Lord,  shall  we  go  ?  Thou  hast 
the  words  of  eternal  life  :  we  believe  and  know  thee  to  be 
Christ,  the  Son  of  God. 

Our  blessed  Lord,  perceiving  the  minds  of  the  people  were 
exasperated  against  him,  on  account  of  his  doctrine,  withdrew 
from  that  part  of  the  country,  and  retired  towards  the  confines 
of  Tyre  and  Sidon.  Notwithstanding  the  desire  he  seemed 
to  have  of  being  there  concealed,  he  was  discovered  by  a 
Chananean  woman,  whose  daughter  was  possessed  by  an  evil 
spirit.  She  came  and  earnestly  besought  him  to  have  pity 
on  her :  he  made  her  no  answer :  she  redoubled  her  prayers, 
crying  aloud  for  relief:  the  apostles  interceded  in  her  behalf, 
and  Jesus  said,  that  he  was  sent  only  to  those,  who  were 
perishing  in  the  house  of  Israel.  Not  discouraged  at  the 
refusal,  the  woman  pushed  forward,  and  cast  herself  at  the 
feet  of  Jesus,  saying,  Lord,  help  me.  Jesus  told  her  it  was 
not  fit  to  take  the  children's  bread,  and  give  it  to  the  dogs. 
Yes,  Lord,  said  she,  with  an  humble  confidence,  even  the 
dogs  are  permitted  to  eat  of  the  crumbs,  that  fall  from  their 
master's  table  ;  I  ask  no  more.  Then  Jesus,  overcome  as  it 
were  by  her  pious  importunity,  made  answer,  O  woman,  great 


AGE  VII.]  NEW  TESTAMENT.  377 

is  thy  faith ;  be  it  done,  as  thou  desirest :  and  her  daughter 
was  cured  from  that  hour. 

Our  blessed  Saviour,  says  saint  Chrysostom,  refused  at 
first  to  listen  to  the  petition  of  this  Chananean  woman,  that 
by  her  example  he  might  instruct  us  with  what  faith,  humili- 
ty, and  perseverance,  we  ought  to  pray.  To  make  his  ser- 
vants the  more  sensible  of  his  mercy,  and  the  more  eager  to 
obtain  it,  he  often  seems  to  pay  no  attention  to  their  prayers, 
till  he  has  exercised  them  in  the  virtues  of  humility  and  pa- 
tience. Ask,  says  he,  and  you  shall  receive  ;  knock,  and  it 
shall  be  opened  to  you. 

Transfiguration  of  our  Lord,     Mat.  17.        [A.  D.  33. 

Our  blessed  Saviour,  after  some  stay  in  the  confines  of 
Tyre,  returned  into  Galilee,  where  he  wrought  m&ny  mira- 
culous cures  of  the  infirm  and  lame,  of  the  blind  and  dumb. 
After  that,  he  visited  the  borders  of  Caesarea,  which  was  a 
town  situated  near  the  springs  of  the  River  Jordan,  and  sub- 
ject to  Philip,  the  brother  of  king  Herod.  Being  on  the  way 
thither,  and  conversing  with  his  apostles,  as  they  went  along, 
he  asked  them.  Who  do  the  people  say  I  am  ?  Some  say  you 
are  John  the  Baptist,  answered  the  apostles,  and  some  Elias ; 
others  again  say  that  you  are  Jeremias,  or  some  one  of  the 
ancient  prophets.  But  you,  said  our  blessed  Saviour,  who 
do  you  say  I  am  ?  Simon  Peter,  without  a  moment's  hesita- 
tion, made  answer,  and  said.  Thou  art  Christ,  the  Son  of  the 
living  God.  Blessed  art  thou,  Simon  Bar-Jona,  replied  our 
Saviour ;  because  it  is  not  from  the  dictates  of  flesh  and  blood, 
but  by  the  revelation  of  my  heavenly  Father,  that  thou  hast 
learned  this  truth.  And  I  say  unto  thee,  because  thou  art 
Peter,  which  is  to  say,  a  rock,  that  upon  this  rock  I  will  build 
my  Church,  and  the  powers  of  hell  shall  never  prevail  against 
her.  To  thee,  also,  I  will  give  the  keys  of  the  kingdom  of 
heaven,  and  whatsoever  thou  shalt  bind  or  loose  on  earth 
shall  be  also  bound  or  loosed  in  heaven.  Such  is  the  solemn 
promise,  which  Jesus  ('hrist  then  made  to  Siiint  Peter,  of  consti- 
tuting him  the  head  of  his  Church,  which,  like  a  great  fabric, 
being  built  on  him,  as  on  a  firm  rock,  he  assures  them  shall 
never  fail.  Nor  by  any  fault,  which  that  a|M>9tlc  committed 
aftcMwards,  was  Jesus  ever  provoked  to  retract  the  promise 
he  had  once  made.  But,  lest  a  promise  so  flattering  and  ex- 
tensive might  render  that  apostle  too  elate,  he  humbled  him 
soon  after  by  a  rebuke  the  most  severe.  For  Peter,  being 
32  •  B  B  B 


378  HISTORY  OF  THE  [age  vil 

not  yet  initiated  in  the  mystery  of  the  cross,  endeavoured  to 
dissuade  his  divine  Master  from  exposing  himself  to  the  ig- 
nominious treatment  that  awaited  him  at  Jerusalem.  Satan, 
replied  our  Saviour, — for  so  he  called  him,  to  make  him  sensi- 
ble of  his  error  in  opposing  the  divine  will, — go  back ;  thou  art 
a  scandal  to  me ;  thou  dost  not  relish  the  things  of  God. 
For  he,  who  will  save  his  life,  shall  lose  it,  and  he,  who  shall 
lose  his  life  for  my  sake,  shall  find  it.  If  any  man  will  come 
after  me,  let  him  deny  himself,  take  up  his  cross,  and  so  fol- 
low me. 

Six  days  after  this,  Jesus  called  aside  three  of  his  apostles, 
who  seem  to  have  been  greater  favourites  than  the  rest,  and 
went  with  them  to  a  high  mountain,  which  is  generally 
thought  to  have  been  the  mountain  of  Thabor  in  Galilee.  He 
there  composed  himself  to  pray  in  their  presence  ;  and,  as  he 
prayed,  his  body  was  transfigured  into  the  appearance  of  a 
glorified  body.  His  face  shone  with  resplendent  brightness, 
like  the  sun,  and  his  garments  became  white  as  snow.  Moy- 
ses  and  Elias  appeared  at  the  same  time,  and  discoursed  with 
him  upon  the  subject  of  his  future  passion  in  Jerusalem. 
Saint  Peter,  in  a  transport  of  joy  at  what  he  saw,  cried  out, 
Lord,  it  is  good  for  us  to  remain  here ;  if  thou  wilt,  let  us 
make  three  tents,  one  for  thee,  one  for  Moyses,  and  a  third 
for  Ehas.  And,  as  he  was  speaking,  behold,  a  bright-shining 
cloud  spread  itself  over  them,  and  from  the  cloud  issued  forth 
a  voice,  saying,  This  is  my  beloved  Son ;  hear  ye  him.  The 
three  apostles,  at  the  sound,  fell  prostrate  on  their  faces,  and 
remained  trembling  on  the  ground  till  Jesus  came,  and,  with 
a  gentle  touch,  bade  them  rise,  and  not  fear.  He  then  went 
down  with  them  from  the  mountain,  but  strictly  charged 
them  not  to  say  a  word  of  what  they  had  seen,  till  the  Son 
of  man  should  be  risen  from  the  dead. 

This  mysterious  transfiguration  of  our  Lord  was  one  of  the 
means  he  made  use  of  to  confirm  the  faith  of  his  apostles, 
and  to  convince  them  in  a  manner  the  most  sensible  of  his 
divinity  :  and,  in  effect,  saint  Peter  has  mentioned  it,  in  one 
of  his  Epistles,  as  a  convincing  evidence  of  that  eternal  truth. 
Jesus  Christ,  by  exhibiting  to  his  favourite  apostles  the  figure 
of  a  glorified  body,  was  pleased  to  give  them  a  foresight  of 
that  happy  change,  which  the  bodies  of  his  elect  shall  put  on 
at  the  general  resurrection.  By  that  he  inspired  them  with 
fresh  zeal  in  his  service ;  by  that  he  animated  them  with  new 
courage  to  undertake  and  suffer  great  things  for  his  holy 
name ;  by  that,  in  fine,  he   showed  them  how  transcendent 


AGE  VII.]  NEW  TESTAMENT.  379 

the  glory  is  of  that  supernatural  happiness,  which  shall  re- 
ward the  light  and  momentary  tribulations  that  the  just  here 
undergo  for  God's  sake. 

A  Child  the  Model  of  Humility.  Mat.  18.     [A.  D.  33. 

As  our  blessed  Saviour  came  down  from  the  mountain,  he 
saw  a  crowd  of  people  gathered  round  his  other  disciples, 
who  were  endeavouring,  without  effect,  to  cast  the  devil  out 
of  a  young  man,  brought  to  them  by  his  father,  in  Jesus's  ab- 
sence. The  father,  perceiving  Jesus:,  as  he  approached,  ran 
to  meet  him,  and  humbly  besought  him  to  have  pity  on  his 
unhappy  son,  and  to  deliver  him  from  the  evil  spirit,  that 
tormented  him.  Jesus  heard  and  granted  him  his  petition. 
Then  came  the  disciples  secretly  to  Jesus,  and  asked,  why 
they  had  not  been  able  to  relieve  the  young  man,  since  he 
had  given  them  power  over  the  infernal  spirits.  It  was  on 
account  of  your  incredulity,  replied  our  Saviour ;  for,  if  you 
had  but  faith,  you  might  move  mountains  ;  this  kind  of  devil 
was  not  to  be  moved  but  by  prayer  and  fasting.  They  walked 
on  towards  the  city  of  Capharnaum,  which  for  two  years  had 
been  our  Saviour's  chief  place  of  residence  :  he  spoke  to 
them,  as  they  went  along,  upon  his  approaching  death  and 
resurrection.  His  language  was  a  mystery  to  the  disciples, 
nor  did  they  understand  what  he  meant :  they  began  some 
other  subject  of  discourse,  and  disputed  apart  with  one  ano- 
ther, which  amongst  them  seemed  to  be  the  greater  man. 
When  they  reached  Capliarnaum,  the  tax-gatherers  came  to 
saint  Peter,  and  asked  him  if  his  master  did  not  pay  the  tri- 
bute money.  Saint  Peter  answered  that  he  did,  and  went 
straight  to  the  house  of  his  Master's  abode.  As  soon  as  he 
entered,  Jesus  prevented  liim,  and  askeci,  from  whom  it  was, 
that  tlie  princes  of  the  earth  received  tribute  ;  whether 
from  their  chihhen,  or  from  strangers.  From  strangers,  re- 
plied Peter :  the  children  then  are  free,  said  our  Saviour ; 
but,  tliat  we  may  not  scandali/e  them,  go  to  the  sea,  and  take 
the  first  fish  tliat  comes  to  hand  :  upon  opening  its  mouth, 
you  will  find  a  piece  of  money,  which  you  shall  pay  to  the 
officer  for  us  two.  In  this  instance^  our  blessed  Lord  in- 
structs his  followers  to  comply  with  tlic  well-regulated  duties 
of  social  lif(%  and  to  obey  those  civil  powers  that  are  esta- 
blished for  the  good  of  tin*  coimnunity. 

The  apostles  being  met  at  our  Saviour's  dwelling,  he  ask- 
ed them  what  they  had  been  disputing  about,  as  they  came 


380  HISTORY  OF  THE  [age  vii, 

along  :  they  made  him  no  answer.  He  therefore  sat  down, 
called  them  round  him,  and,  in  order  to  cure  them  of  their 
\ain  notion  of  preferment  in  his  service,  said,  Whoever 
amongst  you  would  wish  to  become  the  first,  let  him  demean 
himself  as  the  last,  and  behave  as  if  he  were  the  servant  of 
all.  And,  to  give  them  as  distinct  an  idea  as  w^as  possible  of 
that  humble  spirit,  which  he  desired  to  infuse  into  their  souls, 
he  brought  forward  a  little  child,  and,  placing  him  before  them, 
said,  that,  unless  they  became  like  unto  that  little  one,  they 
should  never  enter  into  the  kingdom  of  heaven. 

Humility  is  a  virtue  essentially  requisite  for  salvation  ;  re- 
pugnant as  it  is  to  human  pride,  it  must  be  studiously  che- 
rished, if  we  pretend  to  a  place  in  the  kingdom  of  Christ.  It 
is  of  the  utmost  consequence  to  check  that  strong  inclination, 
by  which  we  are  led  to  think  highly  of  ourselves,  to  grow 
impatient  of  restraint,  and  to  run  after  every  object,  which 
either  flatters  our  vanity,  or  feeds  our  ambition.  The  only 
ambition  worthy  of  a  Christian,  is  to  rival  the  perfection  of 
the  saints  by  a  holy  life,  to  aim  at  a  crown  of  immortal  glory 
amongst  the  angels,  and  to  aspire  to  the  happiness  of  being 
exalted  by  our  heavenly  Father  in  his  kingdom.  We  are 
born,  and  have  been  baptized  for  greater  things  than  to  be- 
come slaves  to  the  base  passions  of  corrupt  nature.  How- 
ever shining  may  be  the  talents,  wealth,  and  titles,  which 
make  one  man  appear  greater  than  another  in  the  eyes  of  his 
fellow-creatures,  it  is  humility,  it  is  charity,  and  the  other 
Gospel  virtues,  which  constitute  the  real  goodness  of  a  Chris- 
tian, and  render  him  truly  great  in  the  sight  of  God.  The 
comparison  of  a  little  child,  as  it  is  applied  by  our  blessed 
Saviour,  strikes  at  the  root,  and  checks  the  very  sap  of  pride. 
To  enable  us  to  form  some  judgment  of  ourselves,  and  to  see 
what  place  we  deserve  amongst  the  followers  of  Jesus  Christ, 
let  us  look  into  our  hearts,  and  there  search  for  the  disposi- 
tions of  the  tractable  little  child.  Humility  of  sentiments, 
innocence  of  manners,  a  docile  submission  and  obedience  to 
God  in  his  substitutes  and  precepts,  must  form  the  charactei 
of  every  Christian,  who  means  to  enter  through  the  narrow 
gate  into  everlasting  life. 

The  ten  Lepers,     Luke  17.  [A.D.33. 

The  feast  of  tabernacles  being  near,  the  apostles  pressed 
their  divine  Master  to  go  into  Judea,  and  made  use  of  argu- 
ments to  persuade  him  to  it.     They  considered  it  as  a  fair 


AGE  VII.]  NEW  TESTAMENT.  381 

opportunity  of  showing  himself  at  Jerusalem,  and  of  display- 
ing his  miracles  to  the  world  ;  they  said,  some  of  his  follow- 
ers were  wavering  in  their  faith,  and  required  the  evidencp 
of  miracles  to  fix  them  in  his  service.  Jesus  had  quitted  Ju- 
dea,  as  we  have  seen,  upon  the  death  of  John  the  Baptist,  and 
he  knew  the  Jews  sought  to  put  him  also  to  death ;  he  there- 
fore told  his  apostles,  that  his  time  was  not  yet  come,  nor 
would  he  accompany  them  amongst  his  enemies.  Wherefore, 
as  they  wished  to  be  at  Jerusalem  for  the  beginning  of  the 
festival,  they  set  off  without  him :  he  remained  some  days  in 
Galilee,  and  then  followed  them,  but  in  a  private  manner,  and 
unattended  by  any  of  his  disciples.  He  passed  through  the 
middle  of  Samaria,  and,  coming  to  a  certain  town  of  the  coun- 
try, was  discovered  by  ten  lepers,  who,  standing  at  a  dis- 
tance, and  raising  their  voice  in  a  suppliant  manner,  begged 
he  would  have  mercy  on  them.  Jesus,  pitying  their  condi- 
tion, bade  them  go  and  show  themselves  to  the  priests.  The 
lepers  went,  in  obedience  to  his  command,  and,  in  the  way, 
were  suddenly  made  clean.  Struck  at  the  miracle,  one  of 
them  immediately  began,  with  a  loud  voice,  to  proclaim  the 
praises  of  almighty  God,  ran  back  to  his  divine  benefactor, 
and,  throwing  himself  at  his  feet,  returned  thanks  for  the 
blessing  he  had  received.  Jesus  asked  him,  if  they  were  not 
ten  who  had  been  cured,  and  what  was  become  of  the  other 
nine.  For,  of  them  all,  says  saint  Luke,  this  was  the  only  one 
who  returned  to  give  glory  to  God — and  he  was  a  Samaritan. 
Jesus  bade  him  rise,  commended  his  faith,  and  dismissed  him. 
The  reproach,  which  our  blessed  Saviour  cast  upon  the 
nine  lepers  for  not  coming  to  thank  him  for  the  mercy  he  had 
shown  them,  proves  how  much  he  is  displeased  with  the  vice 
of  ingratitude.  Ingratitude,  says  saint  Bernard,  dries  up  the 
fountain  of  piety,  stops  the  flow  of  divine  grace,  and  hinders 
the  hand  of  God  from  showering  down  the  favours  he  has  in 
store  for  his  deserving  friends.  No  favour  from  (Jod,  say  the 
holy  fathers,  ought  to  be  received,  without  the  deepest  sense 
of  gratitude :  gratitude  in  return  for  one  favour  is  the  surest 
way  to  receive  a  second.  Gratitude  is  a  part  of  our  Christian 
duty  ;  it  is  a  pleasing  virtue,  and  the  characteristic  of  a  good 
heart.  It  is  not  enough  to  observe  a  silent  respect  for  our 
benefactors,  or  to  content  ourselves  with  the  inward  satisfac- 
tion we  feel  upon  some  extraordinary  favour  they  have  done 
us.  The  nine  ungrateful  le})ors  were  uiukMihtedly  sensible 
of  the  notice  which  Jesus  Christ  had  taken  of  them,  admired 
his  goodness,  and  rejoiced  at  their  cure.     But  they  returned 


382  HISTORY  OF  THE  [age  vii. 

no  public  thanks,  they  showed  no  exterior  signs  of  a  grateful 
heart ;  their  memory  is  therefore  branded  with  infamy  to  fu- 
ture ages,  that  Christians  may  from  thence  conceive  a  just 
horror  of  ingratitude,  which  renders  them  odious  to  God  and 
man.  Happy  is  the  man,  says  saint  Bernard,  who  is  never 
w  eary  in  returning  thanks  to  God  for  the  daily  benefits  he  re- 
ceives ;  who,  considering  himself  as  a  stranger  in  this  world, 
acknowledges  every  act  of  kindness  as  a  favour  the  more 
gratuitously  bestowed,  since,  of  himself,  without  the  grace  oi 
his  merciful  Redeemer,  he  can  merit  nothing  but  contempt 
and  punishment. 

The  Woman  taken  in  Adultery,    John  8.       [A.  D.  ^^. 

Jesus  made  no  stay  in  Samaria,  but  went  straight  on  to 
Jerusalem.  Upon  his  arrival  there,  he  found  the  Jews 
strangely  divided  in  their  opinions  about  him :  some  main- 
tained him  to  be  a  good  man,  others  not :  they  had  looked  for 
him  on  the  first  day  of  the  feast,  and,  not  finding  him,  many 
called  him  a  seducer  of  the  people.  When  the  time  of  the 
festival  was  half  over — for  it  lasted  eight  days — Jesus  appeared 
publicly  in  the  temple,  and,  sitting  down  to  instruct  the  peo- 
ple, drew  the  eyes  and  attention  of  all  upon  him.  They  ad- 
mired the  heavenly  doctrine  that  flowed  from  his  lips,  and 
stood  astonished  at  the  manner  in  which  he  delivered  himself. 
For  they  knew  he  had  never  been  initiated  in  the  study  ot 
the  law,  nor  been  ever  taught  in  the  school  of  human  learning. 
He  gave  full  scope  to  his  zeal,  and  spoke  his  sentiments  so 
freely,  that  the  people  wondered  to  see  the  Pharisees  remain 
silent ;  and  some  even  began  to  doubt,  whether  the  Scribes 
and  elders  had  not  at  last  acknowledged  him  for  the  true  Mes- 
sias :  many  of  the  people  believed  in  him,  and  paid  him  great 
respect,  on  account  of  the  miracles  he  wrought.  The  Phari- 
sees swelled  with  envy  ;  nor  would  their  pride  suffer  them  to 
stand  inactive  any  longer.  They  sent  their  ofiicers  to  appre- 
hend and  bring  Jesus  before  them.  But  Jesus's  hour  was  not 
yet  come ;  the  officers  were  so  charmed  with  his  discourse, 
that  they  made  no  attempt  to  seize  him,  and  returned  as  they 
came :  being  reprimanded  by  their  masters  for  not  having 
executed  their  orders,  they  made  no  other  answer,  than  that 
no  man  ever  spoke  like  him.  Jesus  returned  at  his  own 
hour  to  the  mountain  of  Olives  to  pray,  and  came  betimes 
next  morning  into  the  temple,  where  he  resumed  his  mstruc- 
tions  to  the  people.      The  Pharisees  with  pain  beheld  the 


AGE  vit^  NEW  TESTAMENT.  383 

success  that  attended  his  preaching,  while  some  styled  him 
the  Prophet,  and  some  the  Christ :  being  bent  upon  his  ruin, 
they  watched  every  opportunity  that  seemed  favourable  to 
their  invidious  design,  and  left  no  stone  unturned  to  slander 
his  reputation,  and  destroy  his  credit  amongst  the  people. 
They  had  surprised  a  woman  in  the  fact  of  adultery  ;  they 
led  her  away  to  the  temple,  presented  her  to  Jesus,  and  ask- 
ed him  what  he  would  have  done  to  her  ?  Their  intention 
was,  to  traduce  him  before  the  public ;  to  accuse  him  of  cru- 
elty, if  he  condemned  her,  and  of  violating  the  law,  if  he  ac- 
quitted her.  For  the  law  of  Moyses  ordained,  that  every  wo- 
man convicted  of  adultery  should  be  stoned  to  death.  Our 
blessed  Lord,  who  saw  through  the  malice  of  their  hearts, 
bowed  himself  down,  as  they  continued  asking  him,  and,  with 
his  fingers,  wrote  upon  the  ground.  They  repeated  the  ques- 
tion, and  insisted  upon  an  answer.  Jesus  raised  himself  up 
and  said.  Let  him  who  is  without  sin  amongst  you  cast  the 
first  stone  at  her  ;  then,  stooping  down  again,  wrote  as  before 
on  the  ground.  The  Pharisees,  upon  that,  sneaked  away 
one  by  one,  and  left  the  woman  standing  in  the  midst.  Je- 
sus raised  himself  up,  and  asked  her  if  any  one  had  condemn- 
ed her,  and  she  answered.  No  one  :  Neither  shall  I,  replied 
he  ;  depart  in  peace,  and  beware  thou  sin  no  more. 

By  this  example,  our  blessed  Saviour  teaches  us  to  look 
into  ourselves,  and  to  examine  our  own  conduct  rather  than 
censure  that  of  our  neighbour.  Men  oftentimes  have  a  hor- 
ror, of  gross  sins,  that  strike  their  senses,  and  take  no  notice 
of  internal  sins,  which  are,  perhaps,  more  monstrous  in  the 
eye  of  a  pure  Spirit.  The  sin  of  the  rebel  angel  in  heaven, 
and  the  sin  of  our  first  parents  in  paradise,  were  undoubtedly 
more  heinous  than  that  of  the  adulteress.  It  is  unpardonable 
in  a  Christian  harshly  to  censure  and  condemn  his  brother, 
because  he  has  fallen  into  a  fault,  of  which  he  himself  is  |H»r- 
haps  innocent.  It  would  better  become  him  to  humble  his 
soul  before  (lod,  by  whose  mercy  he  has  been  hitherto  pre- 
served from  lulling  into  sins  still  more  enormous ;  which, 
considering  the  instability  of  his  heart,  he  knows  not  how 
soon  it  may  be  his  misfortune  to  commit.  If  we  expect  to 
be  treated  with  lenity  in  our  misfortunes,  we  should  not  for- 
get to  show  that  lenity  to  others.  Lenity  is  one  of  the  most 
effectual  methods  to  make  the  delinquent  sensible  of  his  fault. 
The  lenity  tiiat  Jesus  Christ  showed  upon  the  occasion  had, 
without  (ionbt,  a  more  salutary  effect  upon  the  adulteress's 
mind  than  all  the  severity  of  the  Mosaic  law.     It  is  the  spirit 


384  HISTORY  OF  THE  [agevii 

of  lenity  and  charity,  which  the  Church,  in  imitation  of  her 
Spouse,  has  adopted  with  regard  to  her  children  :  she  turns 
her  back  upon  none,  however  grievous  their  sins  may  be ; 
she  beholds  them  with  the  eye  of  a  tender  mother ;  she  in- 
vites them  to  their  Christian  duties  ;  she  stands  with  open 
arms  to  receive  the  penitent,  and  absolves  them  from  their 
guilt,  the  moment  she  is  assured  of  the  sincerity  of  their  re- 
pentance. 

The  Man  who  had  been  born  blind,    John  9.     [A.  D.  33. 

Our  blessed  Saviour,  having  silenced  the  Scribes  and  Pha- 
risees by  an  answer  they  did  not  expect,  continued  his  in- 
structions to  the  people,  and  expressly  told  them,  that  he 
was  the  Light  of  the  world,  and  that  none  who  followed  him 
should  walk  in  darkness.  He  expostulated  with  his  enemies, 
why  they  showed  such  spite,  and  used  such  violence  against 
him.  Is  there  one  amongst  you,  said  he,  who  can  convict 
me  of  having  done  evil  ?  If  you  are  the  descendants  of  Abra- 
ham, why  do  you  not  perform  the  works  of  Abraham  ?  If  I 
have  spoken  nothing  but  the  truth  to  you,  why  do  you  not 
believe  me  ?  why  do  you  seek  my  life  ?  Abraham  did  not  so. 
Abraham,  your  father,  was  exceeding  glad  to  see  my  day  of 
coming  into  the  world  ;  for  before  Abraham  had  a  being,  I  am. 
I  come  from  above  ;  I  am  not  of  this  world  ;  I  honour  my 
Father,  who  is  with  me  ;  I  always  do  his  will,  and  speak  the 
truths  he  hath  imparted  to  me.  But  you  understand  not  my 
words,  nor  do  you  hear,  because  you  are  not  of  God  ;  for 
who  is  of  God  heareth  the  words  of  God.  The  Jews,  in  an- 
swer, reviled  him  with  abusive  language,  and  took  up  stones 
to  throw  at  him.  But  Jesus  withdrew  from  their  presence, 
and  retired  out  of  the  temple. 

Jesus,  as  he  passed  along,  saw  a  beggar,  who  had  been 
blind  from  his  birth.  The  disciples  asked  him  to  what 
cause,  whether  to  the  man's  own,  or  to  his  parent's  sin,  his 
blindness  was  to  be  attributed  ?  Neither  to  the  one  nor  the 
other,  replied  our  Saviour,  but  that  the  glory  of  God  may  be 
manifested  in  his  cure  :  I  am  the  Light  of  the  world.  Having 
said  that,  he  spat  upon  the  ground,  and  with  his  spittle  mois- 
tened the  dust  into  clay,  which  he  spread  upon  the  eyes  of 
the  blind  man,  bidding  him  go  and  wash  in  the  pool  of  Siloe. 
The  man  went  and  washed,  and  came  back  seeing  :  and  it 
was  the  Sabbath  day.  The  miracle  was  quickly  divulged 
through  the  city,  and  became  the  subject  of  public  talk.     Eve- 


AGE  vii.]  NEW  TESTAMENT.  386 

ry  one,  who  had  known  the  man,  and  had  seen  him  sit  beg- 
ging in  the  street,  was  curious  to  ask  him  in  what  manner  he 
had  recovered  his  sight.  His  answer  was,  that  a  certain  man, 
called  Jesus,  had  made  clay  with  his  spittle,  and  anointed  his 
eyes,  and  sent  him  to  wash  in  the  pool  of  Siloe  ;  that  he 
went,  and  washed,  and  saw.  The  man  was  carried  before 
the  Pharisees,  to  whom  he  gave  the  same  account.  The 
Pharisees  were  unwilling  to  believe  the  fact,  which  was  so 
much  to  Jesus's  honour :  they  reasoned  differently  upon  it : 
some  said,  that  no  good  man  would  ever  have  made  clay  upon 
the  Sabbath,  while  others  more  justly  observed,  that  none 
but  a  good  man  could  give  sight  to  the  blind.  They  asked 
the  man  what  he  thought  of  the  person  that  had  cured  him. 
He  is  undoubtedly  a  prophet,  repHed  the  man.  Provoked  at 
this  answer,  they  pretended  to  call  the  miracle  in  question, 
and  to  doubt  whether  he  had  ever  been  blind.  They  sent 
for  his  parents,  of  whom  they  desired  to  know  whether  this 
was  their  son,  who  is  said  to  have  been  born  blind,  and  how 
he  came  to  see.  The  parents,  being  afraid  of  being  brought 
to  trouble  on  ihat  account,  answered  with  great  caution  :  they 
only  said,  that  he  was  their  son,  and  had  been  born  blind ; 
but  that  how  and  by  what  means  he  had  recovered  his  sight, 
they  were  wholly  ignorant ;  that,  if  they  wanted  to  be  satis 
fied  in  that  point,  they  had  but  to  ask  their  son,  who  was  of 
an  age  to  answer  and  to  speak  for  himself.  They  therefore 
called  the  man  again,  and  dictated  the  answer  they  would 
have  him  make :  speak  out,  they  cried,  and  give  glory  to 
God,  for  we  know  this  man  is  a  sinner.  Whether  he  be  a 
sinner  or  not,  replied  the  beggar,  I  know  not ;  but  this  I 
know,  that  I  was  blind,  and  now  I  see.  Why,  what  did  he 
do  to  thee  ?  said  they,  and  how  did  he  open  thy  eyes  ?  I  have 
already  told  you,  said  the  man,aDd  you  have  heard  it.  Why 
would  you  hear  it  again  ?  will  you  also  become  his  disciples? 
They  therefore  reviled  him,  saying,  Be  thou  his  disciple;  we 
are  the  disciples  of  Moyses.  To  Nfoyses  we  know  God  has 
spoken ;  but,  as  for  this  man,  wc  know  not  from  whence  he 
is.  That  is  truly  wonderful,  answered  the  beggar ;  you  know 
he  hath  opened  mine  eyes,  which  he  could  not  have  done, 
unless  he  were  from  God  ;  for  God  grantcth  not  such  favours 
to  sinners.  For  from  the  beginning  of  the  world  it  hath  not 
been  heard,  that  any  man  over  opened  the  eyes  of  one  lK)rn 
bliiul :  and,  unless  this  man  were  of  God,  he  could  not  do  any 
thing.  The  Pharisees,  upon  that,  observed  no  farther  mea- 
sures with  him  ;  they  cursed  him  for  pretending  to  teach 
33  Ccc 


386  HISTORY  OF  THE  [age  vh. 

them,  and  cast  him  out  of  the  synagogue.  Jesus,  hearing  of 
the  disgrace  which  was  cast  upon  the  poor  man  for  his  con- 
stancy in  professing  the  truth,  put  himself  in  the  way  of  being 
met  by  him,  and  asked  him  if  he  beheved  in  the  Son  of  God. 
The  man  desired  to  know  who  he  was  ;  and,  being  informed 
that  it  was  He,  who  was  speaking  to  him,  he  readily  profess- 
ed his  belief,  prostrated  himself  at  the  feet  of  Jesus,  and  ador- 
ed him. 

Thrice  happy,  say  the  holy  fathers,  was  the  man,  who, 
through  his  corporal  blindness,  discovered  the  true  Light, 
which  enlightens  every  man  who  cometh  into  this  world. 
He  became  not  the  adorer  only,  but  also  the  defender  of  Je- 
sus Christ  against  his  enemies ;  unshaken  by  their  threats, 
he  boldly  declared  the  truth,  and  silenced  their  captious  ar- 
guments against  it.  The  Jews  cast  him  out  of  their  syna- 
gogue, but  Jesus  received  him  into  his  communion,  and  made 
his  heart  the  living  temple  of  the  Holy  Ghost. 

The  good  Samaritan,  Luke  10.         [A.  D.  33. 

After  the  cure  of  the  blind  man,  saint  John,  c.  10.  relates 
what  our  blessed  Saviour  told  the  Jews  relatively  to  his  Church, 
which  he  represents  as  a  congregation  of  believers,  called  to- 
gether by  himself  into  one  fold.  Into  this  fold  no  one  enters 
but  by  him,  who  is  the  Door,  Jesus  Christ  himself :  he  is  the 
sovereign  Pastor  of  our  souls  ;  he  has  spared  no  labour  in 
seeking  that  which  was  lost ;  he  has  sacrificed  his  ease,  and 
laid  down  his  life,  for  the  salvation  of  his  flock.  He,  there- 
fore, calls  himself  the  good  Shepherd,  who,  with  the  tender- 
ness of  a  father,  watches  over  and  defends  his  fold,  while  the 
mercenary  hireling  flies  at  the  approach  of  danger,  and  aban- 
dons his  flock  to  be  dispersed  and  worried  by  the  wolf.  He 
continues  the  allegory,  and,  speaking  of  other  sheep,  who 
were  to  enter  in  and  compose  his  fold,  which  he  makes  but  one 
under  one  Shepherd,  he  specifies  the  character  of  docihty  and 
obedience,  which  distinguishes  his  flock  from  every  other 
flock,  and  says,  that  they  who  are  his  know  his  voice,  and 
follow  it ;  that  he  knows  them,  and  they  know  him  ;  that  he 
calls  them  by  name,  and  they  obey  ;  that  he  goes  before  them, 
and  they  follow.  Having  thus  inculcated  that  mutual  duty, 
which  subsists  between  the  spiritual  Shepherd  and  his  flock, 
our  blessed  Saviour  next  explains  the  nature  of  that  univer- 
sal charity,  w^hich  links  all  men  together,  and  makes  them 
neighbours  to  one  another. 


AGE  VII.]  NEW  TESTAMENT.  387 

A  doctor  of  the  law  came  up,  and,  with  an  assuming  air, 
asked  him,  what  was  the  great  commandment  of  the  law. 
Jesus  answered,  with  his  usual  brevity,  that  it  was  to  love  God 
above  all  things,  and  his  neighbour  as  himself.  And  who  is 
my  neighbour  ?  replied  the  doctor.  Jesus  answered  him  in 
the  following  parable :  A  certain  traveller,  being  on  the  way 
from  Jerusalem  to  Jerico,  fell  into  the  hands  of  thieves,  who, 
after  having  robbed  him,  grievously  wounded  and  left  him 
half  dead  upon  the  ground.  A  priest  was  accidentally  travel- 
ling the  same  way,  found  the  man  lying  in  that  condition, 
but  made  no  stop  nor  offer  to  assist  him.  A  Levite  passed  by 
soon  after,  and  showed  as  little  feeling  as  the  priest.  At  last 
came  a  Samaritan,  who,  being  moved  with  compassion  for  the 
poor  man  in  that  forlorn  situation,  went  to  his  relief,  dressed 
and  tied  up  his  wounds,  conveyed  him  to  a  public  house,  re- 
commended him  to  the  host,  and  gave  him  money  to  procure 
every  thing  necessary  for  his  recovery.  Now,  which  of  these 
three  seemeth  to  thee,  said  our  blessed  Saviour,  to  have  been 
a  neighbour  to  the  wounded  traveller  ?  It  was  he,  no  doubt, 
replied  the  doctor,  who  gave  him  his  assistance.  Go,  therefore, 
subjoined  our  Saviour,  and  do  thou  in  the  like  manner. 

From  this  instant  it  appears,  that  a  follower  of  Jesus  Christ 
is  not  to  restrain  his  charity,  or  to  exclude  any  man  in  distress 
from  the  acts  of  his  benevolence.  No  matter  what  his  coun- 
try may  be,  or  what  his  profession  in  life  :  he  is  created  ac- 
cording to  the  image  of  God,  he  is  redeemed  by  the  blood  of 
Christ,  and  his  present  necessity  claims  a  right  to  our  assist- 
ance, if  we  are  able  to  give  it.  Charity  is  compassionate  and 
benign  ;  it  is  not  confined  to  a  particular  kingdom  or  climate, 
nor  appropriated  to  any  one  set  of  men  exclusive  of  another ; 
it  embraces  all  mankind.  The  charitable  Samaritan  no  sooner 
found  his  neighbour  in  distress,  than  he  went  to  his  relief; 
not  content  with  a  barren  pity,  such  as  the  priest  and  Levite 
might  have  felt,  he  stopped  to  comfort  and  assist  him :  he  set 
aside  every  other  business  for  the  present  moment,  and  ex- 
erted his  charity  at  the  hour  it  was  wanted :  the  next  hour 
might  have  been  too  late.  The  opportunity  of  doing  good  is 
never  to  !)e  neglected  :  a  work  of  mercy  well  timed  is  doubly 
acceptable  both  to  God  and  man. 

Martha  and  Mary,     Luke  10.         [A.  D.  S3. 

Bksides  the  twelve  apostles,  whom  our  blessed  Saviour 
bad  chosen  fiom  the  number  of  his  followers,  he  chose,  also. 


388  HISTORY  OF  THE  [age  vii. 

seventy-two  others,  who  are  known  by  the  special  name  of 
disciples. '  These  he  Hkewise  employed,  though  in  an  inferior 
degree,  as  his  coadjutors  in  doing  good  to  men.  He  sent 
them  before  him,  two  and  two  together,  to  the  different  places 
which  he  intended  to  visit.  They  faithfully  acquitted  them- 
selves of  their  respective  functions,  without  being  jealous  of 
the  twelve,  who  had  been  raised  to  a  station  above  them. 
They  are  the  prototypes  of  those  inferior  ministers  in  the 
Church,  who,  with  due  subordination  to  their  episcopal  su- 
periors, have  their  share  in  the  work  of  the  holy  ministry, 
according  to  the  rank  and  power  which  is  given  them.  The 
seventy-two  disciples  were  sent,  by  their  divine  Master,  with 
a  power  to  preach,  to  cast  out  devils,  and  to  cure  diseases. 
On  a  certain  occasion  they  returned,  with  great  joy,  to  tell 
him,  that,  in  virtue  of  his  holy  name,  the  impure  spirits  were 
subject  to  them.  Our  blessed  Saviour  saw  the  spark  of  vani- 
ty which  was  rising  in  their  hearts,  and  checked  it  imme- 
diately, by  telling  them,  that  he  had  seen  Satan  fall  like  a  flash 
of  lightning  from  heaven  :  I  have  given  you  the  power, 
said  he,  to  work  miracles,  but  do  not  rejoice  on  that  ac- 
count ;  rejoice  that  your  names  are  written  in  the  book  of 
life.  You  are  happy  in  being  privileged  to  see  and  hear  the 
things  you  do  ;  many  of  the  prophets  and  ancient  kings  wish-  ' 
ed  for  the  same  privilege,  but  had  it  not.  Jesus  then,  by  a 
special  impulse  of  the  Holy  Ghost,  returned  thanks  aloud  to 
his  Father,  for  having  revealed  to  the  humble  those  sublime 
mysteries,  which  were  hidden  from  the  proud  and  wise.  Af- 
ter he  had  finished  these  discourses,  he  retired  into  a  certain 
town,  where  he  was  received  by  Martha,  the  sister  of  Mary. 
These  two  sisters  lived  together  in  Bethania,  and  often,  as  it 
seems,  had  the  happiness  of  being  visited  by  our  blessed  Sa- 
viour. Mary  placed  herself  at  his  sacred  feet,  and  there 
silently  listened  to  the  truths  he  spoke,  while  Martha  was 
busily  employed  in  preparing  something  for  him  to  eat.  Mar- 
tha was  displeased  at  Mary,  for  leaving  her  to  do  the  work 
alone,  and  made  her  complaint  of  it  to  Jesus.  Jesus  was  far 
from  interrupting  Mary  in  her  laudable  attention  to  the  word 
of  God ;  but  spoke  in  her  defence  to  Martha,  and  said, 
that  she  gave  herself  much  unnecessary  trouble,  while  Mary 
had  chosen  the  better  part,  which  should  not  be  taken  from 
her. 

From  hence  the  holy  fathers  conclude,  that,  though  some 
must  necessarily  apply  themselves  to  the  external  works  of 
charity  and  justice,  without  which  no  society  can  be  main 


AGE  VII.]  NEW  TESTAMENT.  389 

tained,  they,  nevertheless,  are  the  most  happy,  who  pass  their 
days  in  holy  retirement,  free  from  the  cares  of  worldly  busi- 
ness, and  employed  in  the  exercises  of  a  spiritual  life.  No- 
thing in  appearance  could  be  more  becoming  the  servant  of  Je- 
sus Christ,  than  to  prepare  him  a  repast :  yet  Christ  preferred 
the  repose  of  Mary  to  the  employment  of  Martha.  One 
thing  is  necessary,  said  Jesus  to  Martha :  and  that  the  saints 
have  considered  as  spoken  to  themselves.  To  save  their 
souls,  they  thought,  was  the  only  necessary  thing  they  had  to 
do,  and  that  they  strove  to  do  with  all  their  might.  What- 
ever else  seemed  to  draw  their  attention  from  that  necessary 
business,  they  either  carefully  avoided,  or  made  subordinate 
to  it  They  were  careful  to  sanctify  the  works  of  an  active 
life  with  a  pure  intention  ;  they  joined  the  two  sisters  to- 
gether ;  the  activity  of  Martha,  and  the  prayer  of  Mary,  was 
their  alternate  exercise  ;  thus  they  always  kept  the  essential 
point  in  view,  and  thus  they  happily  succeeded  in  that  one, 
that  important,  and  that  necessary  affair,  for  which  they  only 
lived. 

Folly  of  Riches.     Luke  12.  [A.  D.  33. 

Our  blessed  Saviour,  having  expressed  his  approbation  of 
a  contemplative  life  in  the  person  of  Mary  Magdalene,  de- 
clared the  advantage  and  necessity  of  prayer,  for  all  who  are 
engaged  in  the  exercises  of  an  active  life.  He  instructed  his 
disciples  in  the  method  of  praying,  and,  in  a  set  form  of  words, 
made  for  their  daily  use  a  most  holy  prayer,  which  is  called 
the  Lord's  prayer ;  he  moreover  told  them  how  necessary  it 
was  to  pray,  not  to  fall  into  temptation  ;  that  they  ought  to 
pray  with  a  lively  faith,  and  a  firm  hope ;  that  they  ought  to 
knock  and  persevere,  till  thoy  receive  their  petition,  for  that 
his  Father  will  refuse  them  nothing,  which  they  shall  ask  in 
his  name.  A  petition  in  the  name  of  Christ  our  Saviour,  says 
saint  Austin,  is  that  which  hnth  eternal  salvation  for  its  ob- 
ject. A  petition  for  the  superfluous  goods  of  life,  for  jwwer, 
wealth, »or  honours,  therefore,  is  not  the  petition,  which  Christ 
has  promised  shall  be  granted.  Such  things  oftener  hinder 
our  salvation,  than  promote  it.  They  naturally  nourish  our 
pride,  and  furnish  self-love  with  every  material  for  its  own 
indulgence.  Therefore  it  is  not  ft*  such  things,  that  our 
blessed  Saviour  would  have  his  disciples  pray  ;  thoy  are  be- 
neath the  wish  of  a  Christian,  who  has  his  thoughts  fixed  upon 
the  endless  joys  of  heaven.  Uc  not  anxious,  as  the  Gentiles 
33  • 


390  HISTORY  OF  THE  [age  vir, 

are,  says  he,  about  your  raiment  or  your  food.  .  Behold  the 
birds  of  the  air,  and  the  hlies  of  the  field.  The  s^me  provi- 
dence of  the  Father  watches  over  you  ;  he  knows  your  wants, 
-attd  will  supply  them :  make  it  your  first  care  to  serve  and 
honour/him.  Beware  of  all  covetousness,  for  it  is  not  in  the 
enjoyment  of  worldly  possessions  that  the  happiness  of  life 
consists.  In  confirmation  of  this  truth,  he  proposed  the  pa- 
rable of  a  rich  man,  who,  seeing  the  plentiful  crops  that  his 
land  produced,  was  at  a  loss  to  know  what  he  should  do  with 
them.  How  must  I  manage,  said  he  to  himself,  and  where 
am  I  to  store  up  my  heaps  of  corn  ?  Why,  this  will  I  do  :  I 
will  pull  down  my  present  barns,  and  build  up  larger.  There 
I  will  lay  up  my  stores,  and  say  to  my  soul.  Behold,  my  soul, 
thou  hast  great  plenty  of  every  thing ;  thou  hast  goods  to  last 
thee  for  many  years :  enjoy  thyself  at  ease ;  eat,  drink,  and 
be  merry.  Such  were  the  vain  conceits  of  that  man,  when 
God  unexpectedly  said  to  him.  Fool,  thy  soul  shall  be  taken 
from  thee  this  very  night ;  and  who  then  shall  possess  thy 
treasure  ? 

In  this  parable  our  blessed  Saviour  shows  his  followers 
what  a  folly  it  is  to  place  their  happiness  in  the  enjoyment  of 
w^orldly  wealth.  Riches,  that  may  be  lost  at  any  hour,  and 
must  be  parted  with  in  death,  cannot  make  a  Christian  happy  : 
they  may  flatter  his  senses  for  a  while,  they  cannot  satiate 
the  cravings  of  an  immortal  soul.  The  rich  man  is  styled  a 
fool  by  our  blessed  Saviour,  not  because  he  had  acquired  his 
riches  by  any  undue  methods,  but  because  he  flattered  him- 
self with  the  thought  of  enjoying  them  for  many  years,  little 
thinking  that  death  was  to, snatch  him  from  them  that  very 
night.  If  Christians  did  but  oftener  reflect  upon  the  m.oment, 
which,  sooner  or  later,  must  separate  them  from  all  their 
worldly  connexions,  they  would  learn  to  turn  their  thoughts 
towards  heaven,  and  to  fix  their  desires  on  those  eternal 
riches,  which  nothing  can  take  away.  But,  unfortunately 
for  them,  the  mortahty  of  their  present  state,  and  the  uncer- 
tain hour  of  their  departure  hence,  is  seldom  the  subject  of 
their  reflections.  No  one  scarce  considers  it  as  he  ought ; 
and  yet  it  is  a  consideration  the  most  obvious,  and  most 
profitable.  Jesus  Christ  knew  the  importance  of  it,  and,  as 
his  desire  is  that  all  men  should  be  saved,  he  commands  all 
to  be  constantly  upon  the  watch,  lest  they  chance  to  be  sur- 
prised by  death,  as  by  a  thief  in  the  night.  One  of  the  most 
salutary  practices  of  true  piety  is  to  entertain  the  mind  with 
a  frequent  meditation  of  death  :  it  was  the  practice  of  holy  Da- 


AGE  VII.]  NEW  TESTAMENT.  391 

vid  :  I  meditated,  said  he,  in  my  heart,  and  the  years  of  eter- 
nity I  had  present  to  my  mind. 

The  prodigal  Son,     Luke  13.  [A.  D.  33. 

-  The  Son  of  God,  who  had  often  exhorted  men  to  repent- 
ance, was  pleased  to  show,  by  different  parables,  how  ac- 
ceptable the  repentance  of  a  sinner  is  to  God,  and  what  joy 
it  gives  to  the  blessed  citizens  of  heaven.  At  one  time  he 
expresses  it  by  the  joy  of  a  shepherd,  who  has  recovered  his 
lost  sheep,  and,  at  another,  by  the  joy  of  a  woman  calling  her 
neighbours  to  come  and  congratulate  with  her,  for  having 
found  the  piece  of  money  she  had  lost.  But  the  most  ex- 
pressive and  most  moving  comparison  our  blessed  Lord  makes 
upon  the  subject,  is  that  of  the  prodigal  son.  A  certain 
man,  says  he,  had  two  sons :  the  youngest  of  them  was  eager 
to  become  his  own  master,  and  asked  his  father  to  give  him 
the  fortune  that  fell  to  his  share.  Being  indulged  in  his  re- 
quest, he  left  his  father's  house  a  few  days  after,  and  travel- 
led into  a  foreign  country.  He  there  fell  into  bad  company, 
and,  by  his  prodigality  and  debauchery,  soon  spent  his  for- 
tune. From  a  state  of  affluence  and  ease,  he  sunk  into  the 
opposite  extreme  of  poverty  and  want ;  and,  what  added  to 
his  misery,  the  country  was  sorely  pinched  with  famine.  To 
save  himself  from  starving,  he  was  compelled  to  look  out  for 
service,  and  actually  hired  himself  to  a  man,  who  sent  him  to 
take  care  of  his  swine  at  a  farm-house.  His  condition  there 
was  truly  lamentable  ;  for  nobody  gave  him  any  thing  to  eat, 
and  he  was  reduced  to  the  necessity  of  feeding  upon  the 
husks,  which  were  thrown  to  the  swine.  The  wretched- 
ness of  his  situation  made  him  begin  to  think :  he  entered  into 
himself,  and,  in  the  anguish  of  his  heart,  exclaimed,  Alas ! 
how  many  servants  are  there,  who  abound  with  plenty,  in  my 
father's  house,  while  I  am  here  perishing  with  hunger!  I  will 
rise,  and  return  to  my  father ;  I  wilf  confess  to  him  the 
crievousness  of  my  offence ;  I  will  own  myself  no  longer  wor- 
fliy  of  being  called  his  son,  and  will  offer  myself  to  he  admit- 
ted as  one  of  his  menial  servants.  With  those  sentinients'of 
humility  and  sorrow,  he  rose  uj),  and  returned  towards  his  fa- 
ther's house.  His  father  saw  him  coming,  when  he  was  yet 
a  great  way  olf,  and,  !)eing  moved  to  tears  of  joy  and  compas- 
sion at  the  sight,  ran  to  meet  and  embrace  him.  Covered 
with  confusion,  and  penetrated  with  keen  remorse,  for  having 
departed  from  so  good  a  father,  the  son  cried  out,  Father,  I 


392  HISTORY  OF  THE  [age  vii. 

have  sinned  against  heaven  and  before  you ;  I  no  longer  de- 
serve to  be  called  your  son.  Such  unfeigned  marks  of  a  con- 
trite and  humble  heart  moved  the  indulgent  father  not  only 
to  forgive,  but  also  to  restore  him  to  his  former  favour.  The 
servants  were  ordered  to  bring  forth  the  richest  robe  for  his 
attire,  to  put  a  ring  upon  his  finger,  and  shoes  upon  his  feej. 
The  fatted  calf  was  killed,  and  great  rejoicings  made  upon 
the  occasion.  The  elder  son,  who  had  been  out  in  the  field, 
heard  the  music  and  dancing  as  he  came  near  the  house,  and, 
asking  one  of  the  servants  what  it  meant,  was  displeased,  and 
refused  to  go  in.  His  father  went  out  to  invite  him ;  the 
young  man's  jealousy  was  raised,  and  thus  he  expressed  it  to 
his  father :  I  have  been  always  dutiful  to  you,  said  he  ;  I  have 
never  disobeyed  your  commands  ;  and  yet  you  have  never 
given  me  so  much  as  a  kid  to  make  merry  with  my  friends ; 
whereas  this,  your  profligate  son,  who  has  squandered  his 
substance  away  with  harlots,  no  sooner  appears,  than  the  fat- 
ted calf  is  killed  for  his  entertainment.  Son,  replied  the  fa- 
ther, thou  art  always  with  me,  and  all  I  have  is  thine.  But 
it  was  fitting  we  should  thus  rejoice  for  thy  brother,  since 
he  was  dead,  and  is  come  to  life  again,  he  was  lost,  and  is 
found. 

This  parable  is  so  fully  expressive  of  what  it  is  meant  to 
express,  say  the  holy  fathers,  that  nothing  more  can  be  added 
to  it.  The  wretchedness  that  follows  an  abandoned  sinner, 
and  the  satisfaction  that  accompanies  a  true  penitent,  are  fully 
displayed.  The  unfortunate  young  man  no  sooner  became 
sensible  of  the  miserable  state  he  was  in,  than  he  resolved  to 
quit  it.  He  had  foohshly  departed  from  his  father's  house  ; 
he  was  admonished  of  his  folly,  by  the  misfortunes  he  fell 
into  :  conscious  of  his  guilt,  he  repented,  and  returned  to  his 
father,  with  a  firm  purpose  never  to  stray  from  him  any  more. 
Let  us  rise  from  the  state  of  sin  in  the  same  manner,  let  us 
return  to  God  with  all  our  hearts,  and  we  shall  experience  the 
same  mercy  from  our  heavenly  Father,  who  tenderly  loves 
us.  Let  us  only  repent,  like  the  prodigal  son,  for  having  left 
our  Father's  house,  and  we  shall,  like  him,  rejoice  to  see  our- 
selves restored  to  our  former  state  of  grace  and  friendship 
with  almighty  God.  To  the  passing  confusion,  which  may 
attend  an  humble  confession  of  our  guilt,  succeeds  a  peace  and 
pleasing  joy,  which  no  sinful  enjoyment  of  the  world  can 
give. 


AGE  VII.]  NEW  TESTAMENT.  393 

The  rich  Glutton.     Luke  16.  [A.  D.  33. 

Our  blessed  Saviour,  on  a  former  occasion  having  declared 
how  hard  it  was  for  a  rich  man  to  enter  into  the  kingdom  of 
heaven,  shows,  in  the  parable  of  a  rich  glutton,  what  misery 
a  man  entails  upon  himself  by  an  abuse  of  riches.  There 
was  a  rich  man,  says  he,  clothed  with  purple  and  silk,  who 
feasted  sumptuously  every  day.  Before  his  door  lay  a  poor 
man,  whose  name  was  Lazarus,  full  of  sores,  begging  for  the 
scraps  which  fell  from  his  table,  but  which  no  one  had  the 
charity  to  give  him.  The  dogs  came  and  licked  the  beggar's 
sores,  which  he  patiently  permitted  them  to  do,  humbly  sub- 
mitting to  receive  whatever  comfort  it  pleased  God  to  send 
him  in  his  sufferings.  Lazarus  bore  his  pains  with  patience  ; 
he  made  no  complaint,  nor  did  he  murmur  at  the  treatment 
he  received  from  man.  Death  soon  put  an  end  to  his  afflic- 
tions ;  his  soul,  being  purified  by  the  sufferings  he  had  patient- 
ly borne,  was  carried  by  angels  into  Abraham's  bosom. 
The  rich  man  died  also  ;  but,  as  his  state  during  life  had  been 
different  from  that  of  Lazarus,  so  different  likewise  was  his 
situation  after  death.  He  was  buried  in  the  deep  abyss  of 
hell,  from  whence,  lifting  up  his  eyes,  he  saw  Abraham  afar 
off,  and  Lazarus  in  his  bosom.  From  the  midst  of  torment- 
ing flames  he  called  upon  Abraham,  begging  of  him  to  com- 
passionate his  sufferings,  and  to  let  Lazarus  come  to  his  re- 
lief. Being  exquisitely  tormented  by  the  piercing  fire,  he 
asked  for  a  drop  of  water  to  cool  his  tongue.  Abraham  bade 
him  remember,  that  he  had  wickedly  indulged  himself  in  the 
enjoyment  of  good  things  during  life,  while  Lazarus  had  been 
beset  with  sufferings  and  evils  ;  Lazarus  was  therefore  now 
comforted,  and  he  tormented.  Thus,  not  being  able  to  ob- 
tain so  much  as  the  smallest  comfort  for  himselt,  he  desired 
Abraham  to  let  Lazarus  go  at  least  to  his  father's  house,  and 
admonish  his  five  brothers,  who  were  still  living,  lest  they 
might  also  come  into  the  same  place  of  torments.  They 
have  Moyses  and  the  prophets  for  their  instruction,  said 
Abraham;  if  they  will  not  hearken  to  them,  neither,  will 
they  believe,  though  any  one  should  go  to  them  from  the 
dead. 

In  this  parable  our  blessed  Saviour  points  out  the  two  o|>- 
posite  terms  to  which  a  different  use  of  (Jod's  creatures 
leads  the  different  classes  of  mankind.  By  a  mistaken  world, 
afflictions  are  styled  the  evils  of  life,  though,  to  the  humble 
Christian,  they  pave  the  way  towards  endless  happiness;  while 

Ddd 


394  HISTORY  OF  THE  [age  vn 

riches  are  esteemed  a  blessing,  though  so  dangerously  con- 
nected  with  real  misery.  The  sufferings  of  Lazarus  were 
short ;  the  joy  that  succeeded  was  eternal.  The  momentary 
pleasures  of  the  rich  man  were  but  the  prelude  to  everlast- 
ing torments.  After  death  he  found  as  little  pity  from  Abra- 
ham, as  Lazarus  in  life  had  found  from  him.  The  time  of 
mercy  was  then  no  more.  Happy  are  the  suffering  poor,  if 
they  are  only  careful  to  use  the  advantages,  which  their  hum- 
ble station  gives  them  for  their  improvement  in  virtue.  A 
poverty,  with  all  its  attendants,  borne  in  longanimity  and  pa- 
tience, is  a  source  of  endless  blessings  for  the  world  to  come. 
Unhappy  are  the  affluent  rich,  if  they  make  not  a  Christian 
use  of  what  they  have  received.  To  comfort  the  distressed, 
and  to  help  the  needy,  is  the  privilege  of  being  rich ;  and 
happy  they,  who  so  use  their  privilege  ;  the  way  to  draw 
upon  themselves  the  compassion  of  their  heavenly  Father,  is 
to  show  coiiipassion  to  their  poor  brethren. 

The  Pharisee  and  Publican.  Luke  18.       [A.  D.  33. 

Upon  the  chair  of  Moyses,  said  our  blessed  Saviour  to  the 
people,  sit  the  Scribes  and  Pharisees;  therefore,  whatever 
they  shall  tell  you  to  do,  observe  and  do  it ;  but  according  to 
their  works  do  ye  not ;  for  their  works  correspond  not  with 
their  words.  Full  of  themselves,  they  seek  the  first  places 
at  all  public  entertainments  ;  they  love  to  be  saluted  in  the 
streets,  and  affect  to  be  called  Rabbi ;  if  they  perform  the 
external  work  of  the  law,  it  is,  that  they  may  be  seen  and 
praised  by  men  ;  they  are  full  of  malice  and  deceit  within  ; 
if  they  give  alms  to  the  poor,  it  is  with  a  trumpet  sounding 
before  them  ;  if  they  fast,  they  take  care  to  let  others  know 
it ;  if  they  pray,  it  is  at  the  corners  of  the  streets  and  in  public 
places,  that  all  may  see  them.  It  is  against  such  Pharisaical 
hypocrisy,  that  our  blessed  Lord  cautions  his  followers.  He 
tells  them  to  be  content  with  being  obscurely  good,  to  seek 
the  approbation  of  their  heavenly  Father,  who  sees  the  hid- 
den intention  of  their  hearts ;  to  let  the  light  of  their  good 
works  be  no  farther  seen  in  public,  than  that  men  may  be 
drawn  thereby  to  imitate  the  good  they  see,  and  to  give  the 
glory  thereof  to  God  ;  he  therefore  recommends  to  them  to 
be  cheerful  when  they  fast,  not  to  boast  of  their  alms-deeds, 
or  make  an  affected  show  of  devotion. 

To  humble  the  pride  of  those  who  entertained  high,  con- 
ceited notions  of  themselves,  while  they  despised  others,  our 


AGE  VII.]  NEW  TESTAMENT.  395 

blessed  Lord  proposed  the  parable  of  a  Pharisee  and  publi- 
can. Two  men,  said  he,  went  into  the  temple  to  pray,  the 
one  a  Pharisee,  the  other  a  publican.  The  Pharisee,  stand- 
ing bolt  upright,  gave  thanks  aloud  to  God,  because,  unlike 
to  the  rest  of  men,  he  was  neither  an  extortioner,  nor  a  thief, 
nor  an  adulterer,  nor  such  as  even  the  publican  behind  him  ; 
but  that  he  fasted  twice  in  the  week,  and  paid  the  tithes  of 
all  he  possessed.  With  very  different  sentiments  from  these, 
the  publican  stood  far  below :  conscious  of  his  unworthiness, 
he  durst  not  so  much  as  lift  up  his  eyes  to  heaven  :  he  knock- 
ed his  breast,  and  only  spoke  these  words :  O  God,  be  mer- 
ciful to  me,  a  sinner. 

Having  thus  proposed  the  parable,  Jesus  Christ  declares 
how  different  his  thoughts  are  from  ours,  and  how  elevated 
his  judgments  are  above  those  of  men.  The  pompous  show 
of  piety  in  the  Pharisee  may  have  attracted  the  eyes  of  men ; 
it  provoked  the  displeasure  of  almighty  God  :  the  publican,  to 
vulgar  eyes,  may  have  seemed  an  object  of  contempt :  his 
humility  rendered  him  acceptable  to  Jesus  Christ :  for  Jesus 
embraces  the  humble,  and  rejects  the  proud.  Humility  is 
the  foundation  of  Christian  piety  ;  without  humility  every 
other  virtue  is  no  more  than  show,  a  glittering  appearance  of 
something  good,  without  the  reality.  A  prayer  dictated  by 
pride  became  a  sin  in  the  Pharisee  ;  prayer  united  with  an 
humble  contrition  of  heart  justified  the  publican. 

Workmen  of  the  Vineyard.    Mat.  20.       [A.  D.  83. 

The  Hebrew  people,  from  the  time  of  their  great  patriarch 
Abraham,  were  the  only  happy  nation,  which  almighty  God 
had  adopted  for  his  own,  which,  as  a  chosen  vineyard,  he 
had  fenced  in  with  wholesome  laws,  and  cultivated  with  pe- 
culiar care.  What  could  I  do  more  for  my  vineyanl,  which 
I  have  not  done,  says  he  by  the  mouth  of  his  prophet.  I 
expected  it  should  produce  me  grapes,  and  it  has  yielded 
nothing  but  wild  and  sour  fruit.  The  roaster  sent  his  ser- 
vants, at  different  times,  to  the  dressers  of  his  vineyard,  as  it 
is  in  the  parable,  to  admonish  them  of  their  duty  :  they  abus- 
ed and  beat  his  servants  :  he  sent  them  his  only  son,  and 
him  they  cast  out,  and  barbarously  put  to  death.  What  had 
the  master  then  to  do  with  those  wicked  murderers,  says 
our  Saviour,  but  to  destroy  them  in  their  turn,  and  to  let  out 
his  vineyard  to  other  husbandmen,  more  industrious  and  faith- 
ful.    O  Jerusalem,  Jerusalem  !  who  hast  killed  the  prophets, 


396  HISTORY  OF  THE  [age  vii. 

and  hast  stoned  to  death  those  who  were  sent  to  thee  !  thou 
must  answer  for  the  blood  thou  hast  unjustly  spilt :  the  day 
will  come,  when  thy  enemies  shall  surround  and  cast  thee 
down,  nor  of  thy  stately  buildings  shall  they  leave  so  much 
as  one  stone  upon  another.  From  this  incredulous  and  per- 
verse generation  the  kingdom  of  heaven  shall  be  taken  away, 
and  given  to  a  nation,  which  shall  yield  the  fruits  thereof  in 
due  season.  To  confirm  this  promise  made  in  favour  of 
his  Church,  which,  after  the  approbation  of  the  Jews,  was  to 
be  planted  amongst  the  Gentiles,  our  blessed  Redeemer  spoke 
the  following  parable  : 

The  kingdom  of  heaven,  said  he,  is  like  to  the  master  of  a 
family,  who  went  out  betimes  in  the  morning  to  hire  work- 
men for  his  vineyard.  He  agreed  with  them  what  wages 
they  should  have,  and  set  them  to  work.  About  the  third 
hour  of  the  day  he  went  out  again,  and,  finding  others  stand- 
ing in  the  market-place  idle,  he  told  them  also  to  go  into 
his  vineyard,  promising  to  each  a  recompense  proportionable 
to  his  work.  He  did  the  same  at  the  sixth  and  ninth  hour  of 
the  day.  Going  out,  moreover,  about  evening,  and  meeting 
with  others  still  unemployed,  he  asked  them  why  they  stood 
there  all  the  day  idle.  Their  answer  was,  because  no  one 
had  hired  them ;  he  therefore  bade  them  go,  like  the  rest, 
into  his  vineyard,  with  a  promise  of  rewarding  them  accord- 
ing to  their  deserts.  When  the  day  was  over,  he  command- 
ed his  steward  to  call  the  workmen  together,  and  pay  them 
their  hire.  The  last  comers  were  called  upon  in  the  first 
place,  and,  though  they  had  worked  but  one  hour,  received 
each  of  them  the  same  wages  as  the  master  had  promised  to 
the  first.  They,  who  had  been  set  to  work  in  the  morning, 
imagining  that,  when  it  came  to  their  turn,  they  should  re- 
ceive something  more,  were  much  disappointed  to  find  no  in- 
crease made  to  the  pay  they  had  agreed  for,  and  received  it 
with  great  murmuring  against  the  master.  These  last,  said 
they,  have  worked  no  more  than  an  hour,  and,  in  their  pay, 
are  made  equal  to  us,  who  have  borne  the  burden  and  heat  of 
the  day.  Friend,  said  the  master  to  one  of  them,  I  do  thee  no 
wrong.  Didst  thou  not  agree  with  me  for  a  day's  wages  ? 
Take  what  belongs  to  thee,  and  go  thy  way.  It  is  my  will 
to  give  to  the  last  the  same  I  give  to  thee.  Am  I  not  master 
in  this  to  do  as  I  please  ?  or  is  thine  eye  to  be  jealous  be- 
cause I  am  good  ?  So  shall  the  last  be  first,  and  the  first 
last.      For,  of  the  many  that  are  called,  only  few  are  chosen. 

This  parable  has  afforded  ample  subject  for  the  holy  fathers 


AGE  VII.]  NEW  TESTAMENT.  ^  397 

to  exhort  all  Christians  to  shun  idleness,  as  displeasing  to 
God,  and  to  labour  diligently  in  the  affair  of  their  salvation. 
Men  are  born  and  appointed  to  labour  in  the  service  of  al- 
mighty God,  each  one  according  to  his  state  and  calling.  Let 
each  one  be  diligent  in  performing  that  part  of  the  task,  which 
is  allotted  him,  and  he  will  receive  his  due  recompense  ;  for 
God  will  give  to  every  one  according  to  his  works.  How- 
ever unequally  the  goods  of  fortune  may  seem  to  be  divided 
here,  we  are  not  to  murmur  at  the  sweet  disposition  of  divine 
Providence  ;  it  is  not  for  this  world  we  have  been  created, 
nor  is  it  in  this  world  that  we  expect  our  reward.  The  re- 
ward of  an  eternal  inheritance  above,  is  what  we  expect  from 
God,  to  whom,  alone,  all  our  actions  should  be  ultimately  re- 
ferred. For  God  in  the  next  life  rewards  nothing  but  what 
is  done  for  him  in  this.  From  him  alone  we  receive  the 
power  of  doing  good,  and,  when  he  rewards  us  for  the  good 
we  have  done,  it  is  not  so  much  our  deserts,  as  his  own  gifts, 
that  he  crowns. 

Lazarus  raised  to  Life.    John  11.  [A.  D.  33. 

The  Scribes  and  Pharisees,  seeing  themselves  aimed  at  in 
these  parables  of  our  blessed  Saviour,  used  all  their  art  to 
surprise  him  in  his  words,  and  to  draw  some  expression  from 
him,  that  might  furnish  them  with  a  subject  of  accusing  him 
to  the  people.  With  that  view,  they  sent  to  ask  hira,  whether 
it  were  lawful  to  pay  tribute  to  Caesar.  Should  he  say  it 
was,  they  were  ready  to  cry  him  down  as  an  enemy  to  the 
liberty  of  his  country  ;  and  should  he  say  it  was  not,  king 
Herod's  men  were  at  hand  to  accuse  him  of  treason  against 
the  Roman  emperor.  Jesus,  to  whom  the  thoughts  ot  men 
were  as  fully  known  as  their  actions,  said,  VVhy  do  ye  terapt 
me,  ye  hypocrites  ?  Show  me  the  coin  of  the  tribute ;  and 
they  showed  him  a  Roman  penny.  He  asked  them  whose 
image  it  was,  that  was  stamped  upon  it  ?  They  told  him  it 
was  Caesar's :  Give,  then,  to  Ccesar  what  belongs  to  Caesar, 
said  he,  and  to  God,  what  belongs  to  God.  The  Pharisees 
swelled  with  vexation  to  find  themselves  thus  baffled  ;  and, 
what  vexed  them  still  more,  they  saw  the  fame  of  Jesus 
Qhrist  was  increasing  daily  by  the  miracles  he  wrought,  of 
which  the  most  celebrated  was  that  of  raising  Lazarus  from 
the  tomb. 

Lazarus  was  taken  dangerously  ill  in  Bethania,  and  his  two 
sisters,  Maitha  and  Mary,  gave  notice  of  it  to  Jesus,  hoping 
34 


398  HISTORY  OF  THE  [age  vii. 

that  he  would  come  and  heal  him  ;  for  they  knew  that  Jesus 
loved  both  them  and  Lazarus.  Upon  receiving  the  message, 
our  blessed  Lord  made  answer,  that  this  sickness  of  Lazarus 
was  not  to  death,  but  for  the  manifestation  of  his  and  his  Fa- 
ther's glory.  He  seemed  in  no  haste  to  go  near  him,  but  re- 
mained two  days  longer  in  the  place  where  he  was.  Laza/- 
rus  died  in  the  mean  time.  Jesus  then  told  his  disciples  he 
must  return  into  Judea :  they  endeavoured  to  dissuade  him 
from  going  where  he  had  lately  been  in  danger  of  being  ston- 
ed to  death.  Our  friend  Lazarus  is  dead,  said  he,  and  I  must 
go  to  raise  him  up.  I  am  glad,  for  your  sake,  I  was  not  there, 
that  you  may  believe ;  but  let  us  go  to  him.  Then  it  was 
that  saint  Thomas  expressed  a  fortitude  of  mind  worthy  of 
himself  and  of  every  follower  of  Jesus  Christ.  Let  us  also 
go,  said  he,  and  die  with  him.  When  Jesus  came  with  his 
disciples  to  Bethania,  he  found  that  Lazarus  had  been  four 
days  in  his  grave.  Martha  no  sooner  heard  that  Jesus  was 
come,  than  she  went  out  to  meet  him.  Lord,  if  thou  hadst 
been  here,  said  she,  my  brother  had  not  died.  Thy  brother 
shall  rise  again,  said  Jesus.  I  know  he  will  rise  at  the  last 
day,  replied  Martha,  and  now  I  also  know,  that  whatsoever 
thou  wilt  ask  of  God,  God  will  give  it  thee.  I  am  the  resur- 
rection and  the  life,  said  Jesus  ;  he  who  believeth  in  me,  al- 
tliough  he  be  dead,  shall  live,  and  whoever  liveth  and  be- 
lieveth in  me,  shall  not  die  for  ever.  Dost  thou  believe 
this  ?  Yes,  Lord,  answered  Martha  ;  I  believe  thou  art  Christ, 
the  Son  of  the  living  God  ;  and,  having  said  that,  she  went  to 
call  her  sister  Mary,  who  remained  sitting  with  her  friends, 
that  were  come  from  Jerusalem  to  condole  with  her  upon  her 
brother's  death.  Martha  whispered  in  her  ear,  that  Jesus 
was  come,  and  called  for  her.  Mary  quickly  rose  up,  and 
went  towards  him ;  for  Jesus  still  remained  in  the  place 
where  Martha  had  met  him.  The  Jews,  who  did  not  hear 
what  Martha  whispered,  thought  that  Mary  was  going,  in  the 
hurry  of  her  grief,  to  weep  over  her  brother's  grave  :  they 
rose  up  and  followed  her.  When  she  came  to  Jesus,  she 
threw  herself  at  his  feet,  and,  pouring  forth  a  torrent  of  tears, 
said,  Lord,  if  thou  hadst  been  here,  my  brother  had  not  died. 
Her  friends  around  were  also  melted  into  tears :  Jesus  like- 
wise wept,  and  was  much  troubled.  He  asked  where  they 
had  laid  him  ;  they  desired  him  to  come  and  see.  He, 
therefore,  went,  groaning  in  spirit,  to  the  sepulchre,  which 
was  a  vault,  with  a  stone  laid  over  it.  Jesus  ordered  the 
stone  to  be  taken  off ;    Lord,  by  this  time  he  stinketh,  said 


AGE  VII.]  NEW  TESTAMENT.  8W 

Martha,  for  he  has  been  dead  four  days.  Did  I  not  tell  thee 
replied  our  Saviour,  that,  if  thou  believe,  thou  shalt  see  the 
glory  of  God  ?  They  then  took  the  stone  away  :  Jesus  lifted 
his  eyes  to  heaven,  and,  having  addressed  his  Father  in  a  short, 
but  fervent  prayer,  cried,  with  a  loud  voice,  Lazarus,  come 
forth:  and  presently  he,  who  had  been  dead,  came  forth, 
bound  as  he  was,  hands  and  feet,  with  winding  bands,  and  his 
face  tied  round  w^th  a  handkerchief.  Loose  his  bands,  said 
Jesus,  and  let  him  go. 

The  holy  fathers  consider  this  resurrection  of  Lazarus  as 
a  figure  of  the  spiritual  resurrection  of  a  soul  from  the  state 
of  sin.  Jesus  Christ  approaches  the  sinner  by  his  holy  grace ; 
he  calls  upon  him  by  his  holy  word ;  he  warms  him  into  a 
sincere  regret  of  his  past  sins  ;  he  animates  him  with  a  strong 
purpose  of  amendment  by  the  infusion  of  his  holy  spirit :  he 
unbinds  him  by  the  power  which  he  has  given  to  the  minis- 
ters of  his  Church,  and  bids  him  go  to  lead  a  new  life.  Such 
is  the  wonderful  work,  which  the  Saviour  of  our  souls  pro- 
duceth  in  the  order  of  grace.  The  tears,  the  sighs,  the 
groans,  and  prayer,  of  Jesus  Christ  at  the  tomb  of  Lazarus,  in- 
dicate the  difficulty  there  is  in  resuscitating  a  soul  that  has 
been  long  dead  by  a  habit  of  mortal  sin.  But,  however  great 
the  difficulty  may  be,  the  sinner,  who  is  desirous  of  life,  and 
willing  to  concur,  ought  never  to  despair,  when  he  considers 
how  powerful  and  how  good  his  Redeemer  is. 

Zacheus.     Luke  19.  [A.  D.  34. 

The  Pharisees  were  soon  told  of  the  surprising  miracle, 
which  Jesus  had  performed  in  Bethania,  and,  being  stung  with 
envy  at  the  credit  he  had  acquired  thereby,  assembled  in 
council  to  deliberate  what  measures  they  should  take  against 
him.  If  we  let  this  man  alone,  said  they, — for  they  did  not 
deign  to  call  him  by  his  name, — all  the  world  will  believe  in 
him.  The  great  miracles  he  does  will  draw  the  whole  nation 
after  him ;  the  jealous  Romans  will  come  and  destroy  us. 
Upon  this,  Caiphas,  who  was  the  high-priest  for  that  year, 
took  up  the  discourse,  and  said,  You  know  nothing ;  neither 
do  you  consider,  that  it  is  expedient  for  you,  one  man  should 
die  for  the  people,  that  the  whole  nation  may  not  perish. 
Caiphas,  in  giving  this  advice  to  the  Jew8,  said  more  than  he 
understood,  and,  in  quality  of  high-priest,  prophesied  that 
Jesus  should  die  to  save  all  nations  of  the  earth.  Therefore, 
from  that  day,  they  watched  every  opportunity  that  could  for- 


400  HISTORY  OF  THE  [age  vii, 

ward  their  iniquitous  designs.  Jesus  knew  their  intentions 
against  his  life,  and  walked  no  longer  openly  amongst  them, 
but  retired  towards  the  desert,  into  a  town  called  Ephrem, 
where  he  abode  with  his  disciples.  His  stay  there  was  not 
very  long :  for  the  approaching  festival  of  Easter  called  him 
back  to  Jerusalem,  where  the  Pharisees  had  already  given 
orders  for  his  being  apprehended,  as  soon  as  he  should  appear. 
Our  blessed  Lord  took  his  twelve  disciples  apart,  and  said  to 
them,  Behold,  we  are  going  to  Jerusalem,  and  the  Son  of  man 
shall  be  betrayed  to  the  chief  priests,  and  delivered  to  the 
Gentiles,  to  be  mocked,  and  scourged,  and  crucified ;  and  on 
the  third  day  he  shall  rise  again.  He  was  followed  by  a 
great  multitude,  and,  when  he  came  near  to  Jericho,  Zacheus, 
a  rich  and  principal  man  among  the  publicans,  had  a  great  de- 
sire to  see  him.  Being  low  of  stature,  and  not  able  to  ap- 
proach on  account  of  the  crowd,  he  ran  forward,  and  climbed 
up  into  a  sycamore-tree,  that  overlooked  the  way.  When 
Jesus  came  to  the  place,  he  looked  up,  and  bade  him  quickly 
come  down,  because  he  intended  to  abide  with  him  that  day 
in  his  house.  Whenever  God  calls,  no  delay  is  to  be  made  : 
if  his  first  call  is  not  answered,  he  may  not  call  again.  Za- 
cheus lost  not  a  single  moment ;  he  made  haste  down,  and 
joyfully  received  the  Son  of  God  into  his  house.  The  people 
were  not  a  little  surprised,  and  all  murmured  at  seeing  Jesus 
go  to  the  house  of  a  man  who  was  a  reputed  sinner.  But 
Zacheus  was  no  longer  a  sinner  in  his  heart ;  he  had  re- 
nounced his  wicked  practices,  and,  standing  in  an  humble 
posture  before  our  Lord,  declared  the  resolution  he  had  taken, 
of  distributing  one  half  of  his  goods  to  the  poor,  and  of  making 
restitution  with  the  other  half  to  those  he  had  wronged.  Je- 
sus, upon  that,  pronounced  him  a  true  son  of  Abraham,  and 
declared  him  to  be  in  the  straight  path  to  salvation. 

The  holy  fathers  look  upon  Zacheus  as  the  model  of  a  true 
conversion.  To  some  it  may  seem  as  if  Zacheus  had  pre- 
vented Jesus  Christ,  and  made  the  first  advances  towards  his 
justification.  But,  in  fact,  Jesus  Christ,  by  his  secret  graces, 
had  first  touched  his  heart,  and  the  visible  attempts  that  Za- 
cheus made,  of  coming  to  Jesus,  were  the  effects  of  those  in- 
vincible desires,  which  the  divine  mercy  had  already  stirred 
up  within  him.  Zacheus  gave  to  the  poor  no  more  than  one 
half  of  his  goods,  because  God  accepts  not  of  the  alms  which 
are  not  our  own  to  give  :  for  as  much  of  the  other  half  as  he 
had  unjustly  acquired  was  not  his,  but  the  property  of  those 
he  had  wronged.     The  quadruple  satisfaction  he  made  to  his 


AGE  VII.]  NEW  TESTAMENT.  401 

injured  neighbour  is  a  mark  of  the  sincerity  of  his  repent- 
ance :  he  struck  at  the  very  root  of  that  passion,  which  had 
hitherto  been  predominant  in  his  heart,  and  thereby  began 
his  conversion  upon  a  solid  and  lasting  foundation.  When 
the  chief  obstacle,  that  opposes  a  sinner's  return  to  God,  is 
once  removed  by  a  sincere  repentance,  his  advancement  in 
virtue  becomes  easy.  If  a  neighbour  has  been  maliciously 
injured,  either  in  his  goods  or  reputation,  he  must  be  indemni- 
fied as  far  as  the  offending  party  has  it  in  his  power  :  however 
difficult  the  task  may  seem  to  the  proud  and  covetous  heart 
of  man,  the  obligation  is  indispensable  :  .the  sin  is  not  remit- 
ted, says  saint  Austin,  unless  restitution  be  made  of  what  was 
taken  away. 

Triumph  of  Jesus  Christ,    John  12.         [A.  D.  34. 

Our  blessed  Saviour  advanced  from  Jerico  to  Bethania, 
where  he  arrived  six  days  before  the  grand  feast  of  Easter. 
Lazarus  and  his  two  sisters  received  him  with  great  marks 
of  joy  and  pious  gratitude,  and  a  supper  was  prepared  for  him 
in  the  house  of  Simon  the  leper.  Martha  waited,  and  Laza- 
rus was  one  of  them  who  were  at  table  with  him.  Mary,  in 
the  interim,  took  a  pound  of  rich  and  odoriferous  spikenard, 
with  which  she  anointed  his  feet,  and  wiped  them  with  her 
hair.  Judas,  the  traitor,  murmured  at  such  waste,  as  he  was 
pleased  to  call  it,  and  said  she  had  better  have  sold  the  oint- 
ment, and  given  the  price  of  it  to  the  poor ;  but  Jesus  com- 
mended her  piety,  and  bade  them  not  molest  her,  since  she 
had  thereby  anticipated  the  duty  of  anointing  his  body  before 
its  burial.  The  report  of  Jesus's  being  come  to  Bethania, 
was  quickly  carried  to  Jerusalem,  and  many  of  the  Jews 
flocked  thither  to  see  not  only  him,  but  also  Lazarus,  whom 
he  had  raised  from  the  dead.  The  Pharisees  were  more  and 
more  exasperated  to  see  such  honours  paid  to  Jesus  Christ ; 
they  observed  that  Lazarus  was  the  cause  why  many  were 
induced  to  believe  in  him,  and  therefore  thought  of  putting 
him  likewise  to  death.  Jesus  left  Bethania  the  next  day, 
and,  having  advanced  as  far  as  Mount  Olivet,  sent  two  of  his 
disciples  into  an  adjoining  village,  where,  he  told  them,  they 
would  find  an  ass  standing  with  her  colt.  Untie  them,  said 
\n\  and  had  them  hither;  and  if  any  one  shall  offer  to  hinder 
or  to  ask  you  (juestions,  tell  him  the  Lord  wants  them,  and 
forthwith  he  will  let  them  go.  The  two  disciples  went  im- 
mediately to  the  village,  and  found  an  ass,  as  he  had  said, 
34  *  E  E  E 


402  HISTORY  OF  THE  [age  vii. 

standing  with  her  foal ;  they  untied  them,  and,  being  asked 
by  some,  that  were  standing  by,  why  they  did  so,  answered 
as  Jesus  had  directed  them  :  no  one  then  offered  to  hinder 
them,  and  they  brought  away  the  colt,  spread  their  garments, 
and  set  Jesus  upon  the  back  of  him.  Jerusalem  at  that  time 
was  thronged  with  foreign  Jews,  who  were  come  from  dif- 
ferent parts  to  keep  the  feast  of  the  passover.  These  people, 
being  informed  of  the  wonderful  miracles  which  Jesus  had 
wrought,  and  hearing  of  his  approach  towards  the  city,  crowd- 
ed out  to  meet  and  conduct  him  in  triumph  :  with  branches 
of  palms  and  olives  in  their  hands,  they  walked  in  procession 
before  and  after  him,  rending  the  air  with  peals  of  joy  and 
acclamations.  Then  were  fulfilled  the  words  of  Isaiah,  sa.y 
ing,  Tell  ye  the  daughter  of  Sion,  Behold^  thy  king  cometh 
to  thee  meek  and  sitting  upon  an  ass.  Some  strewed  the 
way  with  their  garments  as  he  came  along  ;  some  cut  down 
boughs  of  trees  ;  while  the  multitude  cried  out,  Hosanna  t> 
the  Son  of  David  !  Blessed  is  he  who  cometh  in  the  name  cj 
the  Lord  :  Hosanna  in  the  highest. 

The  holy  fathers  write  in  a  most  exalted  style  of  this  tri- 
umph of  Jesus  Christ.  By  this,  say  they,  Christ  antici^atea 
the  triumph  of  his  resurrection,  as  in  his  last  supper  he  an 
ticipated  the  mystery  of  his  passion.  In  vain  did  the  Phari- 
sees and  elders  rage,  in  vain  did  the  Jewish  chiefs  form  their 
cabals  against  the  Lord  and  against  his  Christ.  The  people 
yielded  to  the  force  of  truth,  and  ran  out  in  shoals  to  grace 
the  triumph  and  proclaim  the  praises  of  the  Messiah.  Many 
also  of  the  chief  men  believed  in  him,  but,  on  account  of  the 
Pharisees,  durst  not  declare  their  belief,  lest  they  should 
be  turned  out  of  the  synagogue  ;  for  they  loved  the  glory  of 
men  more  than  the  glory  of  God,  says  saint  John. 

Zeal  of  Jesus  Christ.     Mark  11.  [A-  D.  34. 

Jesus  rode  on  in  triumph  amidst  the  joyful  shouts  of  nu- 
merous attendants,  till  he  came  near  the  gates  of  Jerusalem, 
when  the  sight  of  that  unhappy  city  drew  tears  from  his  eyes. 
With  tears  of  compassion  he  bewailed  the  blindness  of  a  peo- 
ple, shutting  their  eyes  against  the  hght,  which  offered  itself 
to  them  :  he  wept  for  the  misfortune  of  a  city,  which  would 
not  know  the  day  of  her  visitation,  nor  receive  the  gifts  that 
appertained  to  her  peace  :  he  saw  her  upon  the  point  of  com- 
pleting all  her  former  crimes,  by  putting  him  to  death,  and 
foretold  the  ruin  that  should  soon  overtake  her,  in  punish- 


AGE  VII.]  NEW  TESTAMENT.  403 

merit  thereof.  He  beheld  the  final  impenitence  of  that  stiff- 
necked  people,  says  saint  Gregory,  and,  in  the  temporal  de- 
struction of  their  city,  deplored  the  final  reprobation  of  their 
souls.  The  citizens  were  all  in  motion  at  his  approach  ;  they 
asked  who  was  coming  amidst  such  a  train  of  followers,  and 
were  answered,  that  it  was  Jesus,  the  prophet,  from  Naza- 
reth of  Galilee.  Jesus  had  no  sooner  entered  into  Jerusalem, 
than  he  went  to  the  temple,  which  he  found  crowded  with 
tables  of  money-changers,  and  the  chairs  of  them  who  sold 
doves.  He  was  provoked  to  see  such  traffic  carried  on  in 
a  place  which  had  been  solely  consecrated  to  the  divine  ser- 
vice, and  in  which  nothing  ought  to  be  allowed,  that  did 
not  immediately  regard  the  worship  of  almighty  God.  Mov- 
ed with  zeal  for  his  Father's  honour,  he  expressed  a  holy 
anger  against  the  profane  abuse,  overturned  the  chairs  and 
tables,  and  drove  the  buyers  and  sellers  aw^ay,  telling  them, 
that  the  house  of  God  was  a  house  of  prayer,  and  ought  not 
to  be  thus  converted  into  a  den  of  thieves. 

The  active  zeal  which  our  meekest  Saviour  showed  against 
the  profanation  of  his  Father's  house,  ought  to  put  every 
Christian  upon  his  guard  against  all  unseeming  behaviour  in 
the  place  of  divine  worship.  Our  churches  are  infinitely 
more  holy  than  the  ancient  temple  of  Jerusalem  ;  they  are 
in  a  special  manner  sanctified  by  the  presence  of  God,  who 
dwells  therein,  as  in  his  throne  ;  the  word  of  God  is  there 
read  and  heard  ;  the  praises  of  God  are  there  sung ;  the  of- 
fering of  prayer  and  sacrifice  is  there  made.  Wherefore,  to 
frequent  those  holy  places  with  any  other  view  than  that  of 
honouring  the  supreme  Being,  to  make  them  the  seat  of  idle 
talk,  of  jest,  of  laughter,  of  curiosity  and  sloth,  is  an  abuse 
frequently  condemned  by  the  holy  fathers,  as  an  insult  offer- 
ed to  almighty  God  in  the  very  sanctuary.  Jesus  Christ, 
who  exerted  such  zeal  for  his  Father's  honour  in  the  temple 
of  Jerusalem,  cannot  be  indifferent  to  the  dishonour  that  is 
shown  him  in  a  Christian  church,  by  the  daily  irreverences 
of  those,  who  profess  themselves  his  followers  and  adorers  ; 
nor  can  we  doubt  but  he  will  one  day  do  himself  justice,  and 
punish  the  offence  with  the  severity  it  deserves. 

The  wedding  Garment.    Mat.  22.         [A.  D.  34. 

Our  blessed  Saviour,  from  the  time  of  his  public  entry  into 
Jerusalem  till  he  was  betrayed  by  Judas,  sjient  (he  day  in 
the  temple,  and  about  evening  retired  to  Bethania  to  pray  in 


404  HISTORY  OF  THE  [age  vii. 

the  garden  of  Gethsemani.  The  people  were  up  betimes 
every  morning  to  receive  him,  and  to  hear  his  exhortations ; 
and  so  diligent  were  they  in  their  attendance,  that  the  Pha- 
risees durst  not  presume  to  execute  the  design  they  had  form- 
ed of  seizing  him  by  open  violence.  Our  blessed  Redeemer, 
by  the  force  and  eloquence  of  his  doctrine,  sought  to  convince 
and  gain  the  hearts  of  his  enemies ;  but,  finding  them  hard- 
ened against  his  holy  word,  he  confirmed  the  threat  he  had 
uttered  more  than  once  before,  of  transferring  the  gift  of  faith 
from  them  to  the  Gentiles.  And,  lest  the  Gentiles  might 
grow  vain  at  seeing  themselves  preferred  before  a  people, 
who  for  so  many  ages  had  been  the  favourites  of  Heaven,  he 
took  care  to  inform  them,  that  the  choice  made  in  their  fa- 
vour was  not  to  be  attributed  to  any  precedent  merits  of 
their  own,  but  to  the  gratuitous  mercy  of  almighty  God,  who 
called  them  ;  he  strongly  inculcated  the  necessity  of  corre- 
sponding with  the  divine  gifts  more  faithfully  than  the  Jews  had 
done,  lest,  hke  them,  they  might  also  forfeit  the  grace  of  their 
vocation.  This  instruction  he  conveyed  to  them  in  the  fol- 
lowing parable  : 

The  kingdom  of  heaven,  said  he,  is  like  to  a  king,  who 
made  a  marriage  for  his  son.  A  public  entertainment  was 
prepared,  and  notice  given  for  the  invited  to  come.  The  in- 
vitation was  strangely  neglected,  and  no  one  came.  The 
king  sent  his  servants  round  a  second  time,  to  exhort  the  invit- 
ed to  come,  and  to  tell  them  that  his  beeves  and  fatlings  were 
killed,  and  every  other  preparation  made  for  their  reception. 
This  second  invitation  was  received  no  better  than  the  first. 
They  all  went  their  ways,  one  to  his  farm,  another  to  his 
merchandise,  while  others  even  insulted  the  king's  servants, 
and  put  them  to  death.  Provoked  at  their  outrageous  con- 
duct, the  king  ordered  a  body  of  his  troops  to  march  against 
the  murderers,  whom  he  totally  destroyed,  and  burned  their 
city  to  the  ground.  That  being  done,  he  bade  his  servants 
go  forth  into  the  highways,  and  call  all  they  should  find  to 
the  marriage  feast,  that  the  places  of  the  unworthy  might  be 
filled  up.  The  servants  speedily  obeyed  their  master's  or- 
ders ;  they  called  in  all  they  found,  and  the  hall  of  entertain- 
ment was  crowded  with  a  numerous  assembly  of  good  and 
bad  mixed  together.  When  they  were  placed  at  table, 
the  king  went  in  to  see  them,  and,  perceiving  one  amongst 
them  not  clothed  with  a  wedding  garment,  he  asked  him  how 
he  came  thither  without  his  proper  dress  ?  The  man  made 
no  reply  ;  upon  v/hich,  the  king  told  his  servants  to  bind  him 


AGE  VII.]  NEW  TESTAMENT.  405 

hand  and  foot,  and  to  cast  him  forth  into  outer  darkness, 
where  there  shall  be  weeping  and  gnashing  of  teeth.  For 
many  are  called,  but  few  are  chosen. 

The  drift  of  this  parable  is  to  show,  that  the  Jews  had 
been  first  invited  to  believe  in  Jesus  Christ,  and,  upon  their 
refusal,  the  Gentiles  were  called  to  take  their  place.  The 
king  is  almighty  God  ;  his  Son  is  Jesus  Christ,  who,  by  his 
incarnation,  espoused  the  Church  ;  and  the  feast  are  his  sanc- 
tifying graces  in  this  life,  and  glory  in  the  next.  His  ser- 
vants are  the  prophets  and  other  ministers  of  his  holy  word. 
To  make  ourselves  worthy  of  the  graces  which  God  invites 
us  to  receive,  we  must  correspond  by  our  own  endeavour : 
and,  when  we  approach  these  mysterious  nuptials  at  the  table 
of  oui:  Lord,  the  least  thing  we  can  do  is  to  appear  in  a  robe 
suitable  to  the  sanctity  and  majesty  of  Him  who  invites  us. 
This  nuptial  robe,  according  to  the  holy  fathers,  is  the  robe 
of  innocence  and  justice  ;  without  which  we  have  nothing  to 
expect,  but  to  be  turned  out  of  the  number  of  God's  elect, 
and  cast  into  the  dark  abyss.  For  the  fate  of  the  unhappy  man 
in  the  parable,  according  to  saint  Austin,  indicates  the  misfor- 
tune of  those,  who  neglect  to  adorn  their  souls  with  virtues, 
who  enter  into  eternity  without  having  the  white  garment, 
which,  at  their  baptism,  they  were  to  carry  unspotted  before 
the  tribunal  of  Christ.  Happy  is  the  man,  who  shall  be  al- 
ways upon  the  watch  against  his  Master's  coming,  and  care- 
ful to  keep  his  garments  whole  and  clean,  as  it  is  said  in  the 
Revelations,  that  he  may  not  be  put  to  the  blush  of  appear- 
ing in  the  state  of  nakedness  of  shame. 

Parable  of  the  Talents.     Mat.  26.         [A.  D.  54. 

Before  our  blessed  Lord  would  put  an  end  to  his  preach- 
ing, he  deemed  it  expedient  to  forewarn  the  world  of  the 
rigours  of  his  justice.  In  the  parable  of  the  five  wise  and  five 
foolish  virgins,  he  informs  us,  that,  however  holy  our  state  of 
life  may  be,  we  must  still  he  .diligent  and  watchful  in  every 
duty ;  that,  though  our  actions  may  shine  as  bright  as  lamps 
to  the  eyes  of  men,  we  shall  not  be  admitted  into  heaven, 
unless  our  charity,  like  oil,  nourishes  thr  llaine,  and  gives 
life  to  our  faith.     By  the  parable  of  the  t;»l. m  '    k  re- 

lated by  saint  Matthew,  he   leads  us  into  ili.    '  _i*  of 

many  other  important  truths.     A  certain  !m  m  Lonl, 

going  to  take  a  long  journey,  called  his  >,  i  him,  and 

distributed  his  goods  amongst  them  :    to  out   Ik   u  i\  r  ti\  e  ta- 


406  HISTORY  OF  THE  [age  vii. 

lents,  to  another  two,  and  to  a  third  one,  according  to  each 
one's  natural  capacity.  The  two  first  employed  themselves 
in  such  a  manner,  that,  by  their  industry,  they  doubled  the 
talents  which  each  of  them  had  received.  The  third  tied  his 
talent  up  in  a  handkerchief,  and  hid  it  in  the  ground.  The 
master  returned  some  time  after,  and  called  them  all  to  an 
account.  The  servant,  who  had  received  five  talents,  offer- 
ed them  back  with  an  addition  of  five  more,  which  he  had 
gained  by  his  diligence.  Well  done,  thou  good  and  faithful 
servant,  said  the  master;  because  thou  hast  been  faithful  over 
a  few  things,  I  will  place  thee  over  many  ;  enter  into  the  joy 
of  thy  Lord.  Next  came  the  servant  who  had  received  two 
talents,  and,  as  he  had  made  an  equally  good  use  of  his  time, 
was  rewarded  equally  with  the  first.  The  third  then  pre- 
sented himself  before  his  master,  and  said.  Sir,  I  knew  you 
to  be  a  hard  man,  and  expect  to  reap  where  you  have  not 
sown.  Under  that  apprehension,  I  therefore  went  and  hid 
your  talent  in  the  ground ;  behold,  here  it  is.  The  master, 
upon  that,  said  to  him,  0  wicked  and  slothful  servant,  I  judge 
thee  by  thy  own  words ;  for  if  thou  knewest  that  I  reap 
where  I  have  not  sown,  why  didst  thou  not  place  my  money 
in  the  banker's  hands,  that,  at  my  return,  I  might  have  re- 
ceived it  with  profit.  The  idle  man  had  nothing  to  allege  in 
excuse  of  his  negligence ;  upon  which  the  master,  having 
first  ordered  the  talent  to  be  taken  from  him  and  given  to  the 
other,  who  had  ten,  condemned  him,  as  an  unprofitable  ser- 
vant, to  be  cast  into  utter  darkness,  where  he  was  doomed  to 
weep  and  gnash  his  teeth,  far  from  the  light  of  heaven,  and 
the  presence  of  his  Creator. 

By  the  talents,  the  holy  fathers  understand  the  gifts  of 
grace  and  nature,  which  almighty  God  bestows  upon  his  ser- 
vants in  such  proportion  as  he  thinks  fit.  To  some  he  gives 
more,  to  some  less  ;  but  to  all  he  gives  with  a  view  that  they 
may  faithfully  employ  whatever  they  receive  to  his  honour, 
and  their  own  improvement  in  virtue.  It  is  of  the  use  and 
improvement  which  we  make  of  God's  gifts,  that  we  shall  be 
demanded  an  account  at  the  end  of  life.  It  will  profit  us  no- 
thing to  have  made  no  bad  use  of  our  talents,  or  not  to  have 
lost  them  ;  nothing  is  more  fatal  than  to  stifle  the  graces,  and 
to  bury  the  gifts  of  God  ;  we  must  absolutely  improve  them, 
to  be  saved.  To  whom  much  has  been  given,  of  him  much 
will  be  required. 


AGE  VII.]  NEW  TESTAMENT.  407 

The  last  Judgment.     Mat.  25.  [A.  D.  34. 

Our  blessed  Saviour  finished  his  discourses  to  the  people 
by  announcing  to  them  the  terrors  of  the  last  judgment.  The 
supine  negligence  of  men  in  the  affair  of  salvation,  and  their 
great  unwillingness  to  do  their  duty  upon  the  nobler  principles 
of  love,  made  it  necessary  to  rouse  their  attention  by  sug- 
gesting the  motives  of  fear.  The  great  and  bitter  day  will 
come,  when  the  mysterious  ways  of  Providence  shall  be  dis- 
closed to  the  open  view  of  men  and  angels,  and  to  each  one 
shall  be  assigned  the  everlasting  lot,  that  his  works  deserve. 
The  day  will  be  ushered  in  with  the  most  foreboding  signs  of 
calamity  and  misery,  which  shall  make  men  wither  away 
with  fear  at  the  expectation  of  evils  which  shall  then  come 
upon  the  whole  world.  For  there  shall  be  signs  in  the  sun, 
moon,  and  stars  ;  the  earth  shall  tremble,  and  the  powers  of 
heaven  shall  be  shaken.  An  angel  will  sound  the  dreadful 
trumpet,  which  shall  be  heard  from  the  highest  heavens  down 
to  the  nethermost  abyss,  and  a  voice  will  cry.  Arise,  ye  dead, 
and  come  to  judgment.  In  the  twinkling  of  an  eye  the  dead 
will  rise  from  their  graves,  and  stand  before  the  tribunal  of 
Christ,  who  will  judge  every  one  according  to  his  works. 
Surrounded  by  myriads  of  angels,  the  Son  of  man  will  then 
appear  coming  in  a  cloud  with  great  power  and  majesty.  In 
a  moment  he  will  separate  the  good  from  the  bad,  as  the 
shepherd  separates  his  sheep  from  the  goats ;  the  sheep  he 
will  place  on  his  right  hand,  and  the  goats  on  his  left.  To 
the  first  he  will  say.  Come,  ye  blessed  of  my  Father,  and  pos- 
sess the  kingdom  which  has  been  prepared  for  you  from  the 
beginning  of  the  world.  For  I  was  hungry,  and  you  gave  mo 
to  eat ;  I  was  thirsty,  and  you  gave  me  to  drink ;  I  was  a 
stranger,  and  you  took  me  in  ;  I  was  naked,  and  you  clothed 
me  ;  I  was  sick,  and  you  comforted  me ;  in  prison,  and  you 
visited  me.  For,  whatever  you  have  done  of  this  kind  to  any 
of  my  little  ones,  you  have  done  it  to  me.  Then  shall  he 
turn  to  them  on  his  left  hand,  and  say.  Depart  from  me,  ye 
cursed,  into  eternal  fire,  which  was  prepared  for  the  devil 
and  his  angels.  For  you  gave  me  neither  to  eat  nor  to 
drink,  nor  have  you  relieved  me  in  any  other  distress,  in 
wliich  you  saw  me.  And,  when  they  shall  say.  At  what  time, 
Lord,  have  we  seen  you  in  distress,  and  have  not  suc- 
coured you  ?  he  will  answer.  As  long  as  you  did  it  not  to 
one  of  these  least,  you  did  it  not  to  me.     The  just  sliall  then 


408  HISTORY  OF  THE  [AOfc  vii. 

go   into   everlasting  life,  and   the   wicked   into  everlasting 
punishment. 

Such  shall  be  the  end  of  that  tremendous  day.  How  dread- 
fully surprised  will  the  reprobate  then  be,  and  how  different 
will  be  their  thoughts  from  what  they  are  at  present.  The 
wicked  are,  by  a  merciful  Redeemer,  sentenced  to  endless 
torments,  for  having  neglected  the  duties  of  fraternal  charity. 
From  whence  it  is  evinced,  that,  to  be  saved,  we  must  not 
only  abstain  from  evil,  but  also  do  good.  To  compassionate 
our  brethren  in  their  sufferings,  and  to  help  them  in  their 
corporal  and  spiritual  wants,  is  a  Christian  duty.  They  are 
the  mystical  members  of  Christ's  body  ;  whatever  charity 
we  do  or  refuse  to  them,  Christ  looks  upon  it  as  done  or 
refused  to  himself.  Blessed  are  the  merciful,  for  they  shall 
find  mercy.  The  best  grounds  we  can  have  of  confidence 
in  the  divine  mercy,  is  the  exercise  of  charity  towards  our 
brethren. 

The  last  Supper.     Mat.  26.  [A.  D.  34, 

The  time  fixed  from  eternity  for  the  world's  redemption, 
was  upon  the  eve  of  its  accomplishment :  it  was  the  middle 
of  Daniel's  seventieth  week  of  years,  when,  according  to 
the  prophecy,  Christ  was  to  be  denied  by  his  people,  and  put 
to  death.  Judas  Iscariot,  one  of  the  twelve,  had  already 
bargained  with  the  Pharisees,  for  a  certain  sum  of  money,  to 
betray  him  into  their  hands.  Jesus  perfectly  knew  what  was 
to  happen  to  him  ;  he  foresaw  the  malice  and  contrivance  of 
the  plots  that  were  laid  against  his  life,  and  permitted  them 
to  take  their  course  ;  for  his  time  was  now  come  :  he  freely 
met  the  danger,  and  concealed  himself  no  longer  from  his 
enemies.  But,  before  he  suffered,  he  would  eat  the  paschal 
lamb  with  his  disciples  for  the  last  time.  He  directed  them 
to  a  certain  house  in  the  city,  where  he  told  them  to  prepare 
the  supper  in  a  large  dining  room,  which  the  man  of  the  house 
would  show  them.  They  went,  they  found  every  thing  as 
he  had  said,  and  there  they  prepared  the  passover.  At  the 
appointed  hour  in  the  evening,  Jesus  sat  down,  and  the  twelve 
apostles  with  him.  Most  earnestly  have  I  desired,  said  he,  to 
eat  this  paschal  supper  with  you,  before  I  suffer.  For  from 
this  time  I  will  not  eat  it,  till  it  be  fulfilled  in  the  kingdom  of 
God,  nor  will  I  drink  of  the  fruit  of  the  vine,  till  the  kingdom 
of  God  come.  Take  the  chalice,  and  divide  it  amongst  you. 
You  have  continued  with  me  in  my  temptations,  and  I  dis- 


AGE  VII.]  NEW  TESTAMENT.  409 

pose  to  you,  as  my  Father  hath  disposed  to  me,  a  kingdom, 
that  you  may  eat  and  drink  at  my  table  in  my  kingdom, 
and  may  sit  upon  thrones,  judging  the  twelve  tribes  of  Israel. 
Our  blessed  Lord  had  promised  his  disciples,  (John  6.) 
that  he  would  give  them  the  living  bread,  which  was  his  flesh, 
for  the  life  of  the  world  ;  and  this  was  the  day,  the  very  eve 
of  his  passion,  fixed  for  the  fulfilling  of  his  promise.  Know- 
ing that  his  hour  was  come,  when  he  should  pass  out  of  this 
world  to  the  Father,  and  having  loved  his  own,  who  were  in 
the  world,  he  loved  them  unto  the  end.  When  supper  was 
therefore  done,  says  saint  John,  he  rose  from  table,  laid  aside 
his  garments,  and,  having  girted  himself  round  with  a  towel 
poured  water  into  a  basin,  and  began  to  wash  his  disciples' 
feet.  After  he  had  washed  and  wiped  them  with  the  towel 
with  which  he  was  girted,  he  took  his  garments,  and,  sitting 
down  again,  said  to  them.  Do  you  know  what  I  have  done  to 
you  ?  If  I,  your  Lord  and  Master,  have  washed  your  feet, 
you  also  ought  to  wash  one  another's  feet :  for  I  have  given 
an  example  for  you  to  follow.  Having  said  that,  he  was 
troubled  in  spirit,  and  declared  that  one  of  them  would  betray 
him.  The  disciples  were  alarmed,  and  asked  who  the  traitor 
was.  It  is  he,  said  our  Lord,  to  whom  I  shall  offer  a  morsel 
of  bread  dipped  in  the  dish ;  and  he  offered  it  to  Judas  Isca- 
riot :  Judas,  having  taken  it,  immediately  went  out ;  and  it 
was  night.  Jesus  therefore,  being  at  table,  after  he  had  wash- 
ed his  disciples'  feet,  took  bread  into  his  sacred  and  venerable 
hands,  blessed,  broke,  and  gave  it  to  his  disciples,  saying, 
Take,  and  cat,  for  this  is  my  body.  After  that,  he,  in  like 
manner,  took  and  blessed  the  cup,  which  stood  with  wine  in 
it  upon  the  table,  bidding  them  all  drink  of  it,  saying,  This  is 
my  blood  of  the  New  Testament^  which  shall  be  shed  for 
many  unto  the  remission  of  sins ;  and  then  added,  Do  this 
for  a  commemoration  of  me.  By  which  last  words  he  em- 
powered and  commissioned  his  apostles,  and  their  successors 
in  the  j)ricsthood,  to  do  and  consecrate  the  same,  and  thereby 
verified  the  prediction  of  the  psalmist,  who  styled  him  a 
priest  for  ever,  according  to  the  order  of  Melchisedech.  This 
is  the  clean  oblation,  which  the  prophet  Malachy  said  should 
be  offered  to  God  in  every  place,  from  the  rising  to  the  setting 
of  the  sun  ;  and  this  is  daily  offered  in  the  Church  of  Christ 
throughout  the  world,  by  the  ministry  of  his  priests,  to  whom 
he  has  given  the  power  to  do  what  he  did  at  his  last  supper, 
that  is,  to  consecrate  the  bread  and  wine  in  his  name,  and  to 
change  them  into  his  bodv  and  his  blood. 

35  '  F  y  y 


410  HISTORY  OF  THE  [age  vii 

The  sacrament  of  the  body  and  blood  of  our  Lord  is  a 
mystery  so  sublime  and  incomprehensible  to  human  weak- 
ness, that  nothing  but  the  clear  and  express  word  of  God 
could  induce  us  to  believe  it.  But,  since  Jesus  himself  so 
positively  tells  us,  says  saint  Cyril  of  Jerusalem,  This  is  my 
body  J  this  is  my  bloody  who  will  dare  to  call  his  word  in 
question,  or  doubt  whether  his  body  and  his  blood  be  really 
there  ?  At  Cana  he  had  changed  water  into  wine,  and,  at  his 
last  supper,  he  changed  wine  into  blood.  For  under  the 
appearance  of  bread  he  gives  us  his  body,  continues  the  holy 
doctor,  and  under  the  appearance  of  wine  he  gives  us  his 
blood.  Catechesi.  Mystagog.  4.  What  was  bread  befoi-e 
the  consecration,  says  saint  Ambrose,  becomes  the  body  of 
Christ  after  consecration,  and  his  body  is  truly  there.  Before 
the  word  of  consecration,  the  body  of  Christ  was  not  there  ; 
but  he  spoke,  and  there  it  was.  For  to  God,  who  by  his 
word  made  the  world  out  of  nothing,  nothing  is  impossible. 
Hence  the  chalice  which  we  bless,  says  saint  Paul,  is  it  not 
the  communication  of  the  blood  of  Christ  ?  And  the  bread, 
which  we  break,  is  it  not  a  participation  of  the  body  of  our 
Lord  ?  Therefore,  whosoever  shall  eat  this  bread,  or  drink  of 
the  chalice  of  the  Lord  unworthily,  shall  be  guilty  of  the 
body  and  blood  of  our  Lord. 

Jesus  in  the  Garden  of  Gethsemani,  Mat.  26.     [A.  D.  34. 

After  Judas  was  gone  out  to  concert  measures  with  the 
Pharisees  for  the  execution  of  his  treacherous  design,  our 
blessed  Saviour  made  an  admirable  discourse  to  the  eleven 
that  remained.  In  words  the  most  pathetic  and  expressive 
of  his  love,  he  exhorted  them  to  a  steadiness  in  the  divine 
service,  and  to  a  perfect  love  of  their  neighbour,  as  the  dis- 
tinctive mark  of  their  being  his  disciples.  Let  not  your  heart 
be  troubled,  said  he,  because  I  go  to  the  Father,  and  will 
prepare  a  place  for  you  :  for  in  my  Father's  house  there  are 
many  mansions.  You  believe  in  God  ;  believe  also  in  me.  I 
will  not  leave  you  orphans  ;  I  will  come  again,  and  will  take 
you  to  myself,  that  where  I  am  you  also  may  be.  If  you 
love  me,  keep  my  commandments :  he  who  loveth  me  shall 
be  loved  by  my  Father,  and  I  will  love  him :  whatsoever  you 
shall  ask  the  Father  in  my  name,  that  will  I  do.  Peace  I 
leave  with  you  :  my  peace,  such  as  the  world  cannot  give,  I 
give  unto  you.     I  will  ask  the  Father,  and  he  will  give  you 


AGE  VII.]  NEW  TESTAMENT.  411 

another  Comforter,  the  Spirit  of  truth,  who  shall  abide  with 
you,  and  teach  you  all  things. 

He  addressed  himself  in  a  particular  manner  to  saint  Peter, 
and  informed  him  of  the  devil's  malicious  designs  against 
him ;  but  I  have  prayed,  said  he,  to  the  Father  for  you,  that 
your  faith  may  not  fail.  He  likewise  admonished  them  all 
of  the  great  trial  they  would  meet  with  that  very  night ;  and 
how  they  would  fly  and  forsake  him  in  the  middle  of  his  ene- 
mies. Saint  Peter,  who  did  not  then  know  himself,  answer- 
ed with  his  usual  confidence,  that,  whatever  the  rest  might 
do,  he,  at  least,  would  not  abandon  him,  but  was  ready  to 
accompany  him  even  to  prison,  and  death  itself.  He  spoke 
the  generous  disposition  of  his  heart,  but  relied  too  much 
upon  his  own  strength :  he  had  not  yet  learned  to  mistrust 
his  weakness  ;  and,  therefore,  our  blessed  Saviour  told  him, 
that,  before  the  crowing  of  the  cock,  he  should  thrice  deny 
him.  Jesus  Christ,  after  that,  made  a  most  fervent  prayer  to 
his  eternal  Father,  not  only  for  his  apostles,  but  also  for  them 
who,  through  their  word,  should  believe  in  him;  which  when 
he  had  done,  he  went  forth  with  his  disciples,  and,  passing 
over  the  torrent  of  Cedron,  retired,  according  to  his  custom, 
into  the  Mountain  of  Olives.  His  eleven  disciples  followed 
him  to  the  place  called  Gethsemani,  where  he  bade  them 
stop,  while  he  should  go  into  the  garden  to  pray,  as  he  had 
often  done  before.  He  took  with  him  Peter,  James,  and 
John,  his  three  favourite  apostles,  to  be  the  witnesses  of  this 
first  scene  of  his  bitter  passion.  For  then  it  was,  that  he  be- 
gan more  sensibly  to  feel  the  infirmities  of  human  nature ; 
then  it  was  that  all  our  griefs  and  miseries  flowed  in  with  full 
tide  upon  him.  Overwhelmed  with  sadness,  he  told  his  dis- 
ciples that  his  soul  was  sorrowful  even  unto  death  :  he  bade 
them  stay  there  and  pray,  that  they  might  not  sink  under  the 
temptation.  He  then  withdrew  from  them  to  the  distance 
of  a  stone's  throw,  and,  kneeling  down,  said,  Father,  if  it  be 
possible,  let  this  cup  pass  from  me  ;  but,  if  that  cannot  be 
without  my  drinking  it,  let  thy  will  be  done,  not  mine.  He 
rose  up,  came  to  his  disciples,  and  found  them  asleep.  He 
upbraided  Peter  for  not  being  able  to  watch  one  hour  with  him, 
commanded  them  to  watch  and  pray  against  the  temptation, 
and,  retiring  again,  repeated  the  same  tender  prayer,  in  the 
same  submissive  words,  to  his  heavenly  Father.  Full  of 
eoncern  for  his  dear  disciples,  he  soon  after  visited  them  again, 
and  found  them  still  sleeping,  for  their  eyes  were  heavy  :  he 
left  them,  went  back  again,  and  prayed  the  iJiird  time,  say- 


412  HISTORY  OF  THE  [age  vii. 

ing.  My  Father,  if  this  chalice  may  not  pass  away,  but  I  must 
drink  it,  thy  will  be  done.  The  anguish  of  his  mind  increas- 
ed still  more  and  more,  which  threw  him  at  last  into  a  bitter 
agony.  Thick  drops,  as  it  were  of  blood,  gushed  through  the 
pores  of  his  body,  and  trickled  down  upon  the  ground.  In 
the  midst  of  this  distress,  he  was  comforted  by  an  angel ;  and, 
notwithstanding  the  violent  agitation  of  his  soul,  he  prayed 
the  longer. 

This  mysterious  agony  of  the  Son  of  God  is  a  subject  of 
astonishment  to  the  holy  fathers :  on  one  hand  they  contem- 
plate Jesus  Christ,  the  splendour  of  his  Father's  glory,  and 
the  figure  of  his  substance,  sorrowful  and  trembling  at  the 
prospect  of  his  ensuing  passion ;  and,  on  the  other,  behold 
his  martyrs  meeting  their  torments  with  magnanimity  and  joy. 
But,  since  he  has  taken  upon  himself  our  infirmities,  and  has 
borne  our  sorrows,  Jesus  Christ  is  become  the  fortitude  of 
the  saints.  Encouraged  by  his  example,  and  strengthened 
by  his  grace,  the  zealous  Christian  joyfully  submits  to  hard- 
ships and  distresses,  as  he  has  seen  his  Redeemer  do  before 
him.  In  the  time  of  trial  and  temptation,  prayer  is  his  re- 
fuge ;  it  is  his  best  and  only  comfort ;  it  is  taught  him  by  the 
word  and  example  of  Jesus  Christ  in  the  garden  of  Gethse- 
mani.  Poor,  and  exercised  in  labours  from  his  youth,  Jesus 
is  ready  to  do  and  suffer  still  more,  according  to  the  divine 
decrees ;  he  makes  no  prayer  but  in  conformity  to  his  Fa- 
ther's will,  and  offers  himself  to  drink  the  bitter  cup,  which 
was  prepared  for  him,  becoming  obedient  for'us  unto  death, 
even  the  death  of  the  cross. 

Jesus  taken  by  the  Jews,     Mat.  26.         [A.  D.  34. 

After  our  blessed  Lord  had  ended  his  prayer,  he  came 
to  his  disciples  for  the  third  time,  and  said.  Arise ;  let  us  go  ; 
the  traitor  is  at  hand ;  and,  while  he  was  yet  speaking,  be- 
hold, Judas,  at  the  head  of  a  rude  rabble,  with  lanterns, 
clubs,  and  swords,  entered  the  garden.  It  was  a  place  well 
known  to  the  traitor,  for  he  had  frequently  accompanied  his 
Master  thither,  when  he  went  to  pray.  The  soldiers  did  not 
know  Jesus,  and  might  have  easily  mistaken  another  for  him, 
if  Judas  had  not  agreed  to  give  them  a  signal :  the  signal  he 
agreed  upon  was  a  kiss  :  Whomsoever  I  shall  kiss,  said  he, 
that  is  the  man ;  hold  him  fast.  The  traitor,  therefore,  upon 
entering  the  garden,  w^ent  straight  to  Jesus,  and  saluted  him 
with  a  kiss.     Friend,  said  our  blessed  Saviour  to  him,  for 


AGE  VII.]  NEW  TESTAMENT.  413 

what  art  thou  come  ?  Is  it  with  a  kiss,  that  thou  betrajest 
the  Son  of  man  ?  The  multitude  drew  near,  and  Jesus,  know- 
ing all  that  was  to  happen,  advanced  to  meet  them.  With  a 
voice  that  bespoke  his  divinity,  he  asked  them  whom  they 
wanted  :  and  they  answering,  Jesus  of  Nazareth,  he  said,  I 
am  he.  His  words  struck  terror  into  them  ;  they  instantly 
drew  back,  and  fell  to  the  ground.  From  this  single  circum- 
stance, it  appears,  that  Jesus  submitted  to  his  enemies  not 
for  want  of  power,  but  by  the  free  consent  of  his  own  will. 
He  asked  them  a  second  time  whom  they  wanted  ?  and,  they 
repeating,  Jesus  of  Nazareth,  I  have  already  told  you,  said 
he,  that  I  am  the  person  ;  if,  therefore,  you  seek  me,  let 
these  go  their  way  unhurt.  In  the  midst  of  danger,  Jesus 
seemed  regardless  of  himself,  and  only  anxious  about  his 
friends ;  he  disdained  not  to  become  a  supplicant  for  his  dis- 
ciples' safety,  whilst  he  abandoned  his  own  to  the  discretion 
of  his  enemies,  as  the  executioners  of  his  Father's  will.  Saint 
Peter  made  some  efforts  to  defend  his  divine  Master,  drew 
his  sword,  and,  striking  at  Malchus,  a  servant  of  the  high- 
priest,  cut  off  his  right  ear.  That  was  not  the  zeal,  nor  the 
defence,  which  our  blessed  Saviour  required  at  that  time : 
unwilling  to  give  the  least  cause  of  complaint  to  his  enemies, 
he  miraculously  healed  the  servant's  ear,  and  reprimanded 
his  apostle  for  having  struck  him.  He  stood  not  in  need  of 
human  arms,  when,  at  his  request,  the  Father  had  legions  of 
angels  ready  to  defend  him.  The  tribune,  therefore,  and  his 
band,  laid  hold  of  Jesus,  and  bound  him.  Meek  as  a  lamb 
which  is  led  to  slaughter,  he  only  said,  that  they  came  armed 
with  swords  and  clubs,  as  if  they  had  had  a  robber  to  secure  ; 
that  he  had  sat  daily  amongst  them  teaching  in  the  temple, 
and  no  one  had  offered  to  touch  him ;  but  that  it  was  now 
their  hour,  and  the  power  of  darkness.  His  disciples  then 
left  him,  and  fled,  like  a  scattered  flock,  which  by  some  cruel 
stroke  is  bereft  of  its  shepherd. 

Jesus  before  Caiphas.     Mat.  26.  [A.  D.  34. 

Jesus,  being  abandoned  by  his  disciples,  was  dragged  along 
by  his  enemies  into  the  city,  and  led  before  Annas,  the  father- 
in-law  of  Caiphas,  the  high-priest  for  that  year.  Annas  did 
not  detain  him  very  long,  but  sent  him,  bound  as  he  was,  to 
(^liphas's  house,  where  the  scribes  and  elders  were  assem- 
bled. The  high-priest  began  to  question  him  concerning  his 
disciples  and  his  doctrine.  Jesus  answered,  that  he  had 
35* 


414  HISTORY  OF  THE  [age  vii 

spoken  openly  to  the  world  ;  that  he  had  always  delivered 
his  doctrine  in  the  synagogue  and  in  the  temple,  and  had  taught 
nothing  which  was  not  publicly  known  ;  that  he  need  only 
ask  the  people,  and  they  would  inform  him  of  the  things  they 
had  heard.  Upon  that,  one  of  the  servants,  who  were  stand- 
ing by,  gave  Jesus  a  blow,  saying.  Is  it  so  thou  answerest  the 
high-priest  ?  To  which  Jesus  meekly  replied,  If  I  have  spo- 
ken wrong,  tell  me  in  what ;  if  well.  Why  dost  thou  strike 
me  ?  The  chief  priests  and  whole  council  were  fully  re- 
solved to  procure  his  death  ;  but,  to  proceed  with  some  out- 
ward form  and  appearance  of  justice,  an  accusation  was  to  be 
brought  against  him,  and  witnesses  produced  in  support  of 
the  charge.  A  mercenary  crowd  appeared,  ready  to  swear 
as  they  should  be  directed ;  but  the  evidence  they  gave  was 
inconsistent  and  contradictory  :  amongst  other  accusations  of 
their  own  forging,  two  false  witnesses  declared  they  had 
heard  him  say  he  could  destroy  the  temple  of  God,  and  in 
three  days  time  build  it  up  again.  Jesus  was  silent.  Cai- 
phas  rose  up,  and  asked  him  if  he  made  no  reply  to  the  charge 
which  these  witnesses  had  brought  against  him.  Jesus  was 
still  silent.  Upon  which  the  high-priest  adjured  him,  in  the 
name  of  the  living  God,  to  tell  %im  >^hether  he  were  the 
Christ  or  not.  Jesus  then  answered,  ,If  I  tell  you,  you  will 
not  believe  me  ;  and  if  I  ask  you,  you  will  neither  answer 
nor  let  me  go.  Nevertheless,  I  say  to  you.  Hereafter  you 
shall  see  the  Son  of  man  sitting  on  the  right  hand  of  the  pow- 
er of  God,  and  coming  in  the  clouds  of  heaven.  Art  thou 
then  the  Son  of  God  ?  they  all  cried ;  and  he  answered,  So 
you  say,  and  I  am.  The  high-priest,  hearing  that,  rent  his 
garments,  and  cried  out,  He  hath  blasphemed  ;  there  needs 
no  farther  proof ;  you  have  heard  the  blasphemy  from  his 
own  mouth  :  what  is  your  opinion  ?  They  all  exclaimed,  He 
is  guilty  of  death;  and  immediately  left  the  court.  Then  it 
was,  that  the  soldiers  and  insolent  rabble  began  to  insult  and 
torment  the  innocent  Jesus.  They  tore  off  his  beard  and 
hair ;  they  spat  upon  his  face  ;  they  mocked  and  buffeted 
him  for  their  diversion  :  they  blindfolded  his  eyes,  and,  in 
derision,  bade  him  guess  who  it  was  that  struck  him.  Such 
was  his  treatment  during  the  whole  night. 

Saint  Peter  had  followed  his  divine  Master  at  a  distance 
from  the  garden  of  Gethsemani,  and,  being  desirous  of  seeing 
what  the  event  would  be,  procured  admittance  into  Caiphas's 
house.  As  he  was  standing  amongst  the  servants,  warming 
himself  at  the  fire,  a  servant  maid  came  up  and  asked,  if  he 


AGE  VII.]  NEW  TESTAMENT.  415 

did  not  belong  to  Jesus  of  Nazareth.  Peter  no  longer  felt  the 
courage  or  the  zeal  he  had  shown  to  defend  his  Master  in  the 
garden  :  he  trembled  at  the  woman's  voice,  and  denied  him  : 
and  immediately  the  cock  crowed.  He  was  again  asked  the 
same  question,  and  again  he  not  only  denied  his  Master,  but 
moreover  added,  that  he  did  not  even  know  any  such  man. 
About  an  hour  after,  a  servant  of  the  high-priest,  and  kins- 
man of  Malchus,  whose  ear  Peter  had  cut  off,  declared,  that 
he  had  seen  him  with  Jesus  in  the  garden  ;  and  others  said, 
that  his  very  language  betrayed  him,  and  proved  him  to  be  a 
Galilean.  Peter  then  began  to  swear,  and  most  solemnly 
protest,  that  he  did  not  so  much  as  know  the  man  they  spoke 
of.  The  cock  crowed  at  that  moment.  Jesus  at  the  same 
time  turned  round,  and  looked  at  him.  Peter  then  re- 
membered what  Jesus  had  told  him  after  supper :  stung  with 
shame  and  remorse,  he  immediately  went  out,  and  wept 
bitterly. 

The  fall  of  that  great  apostle  is  a  striking  instance  of  hu- 
man weakness.  Wonderful  is  the  conduct  of  almighty  God, 
in  permitting  the  man  to  fall,  whom  he  had  chosen  to  be  the 
head  and  chief  pillar  of  his  Church.  Peter's  sin  was  not  the 
result  of  a  corrupt  heart ;  it  sprung  from  cowardice,  not  ma- 
lice, lie  soon  recollected  himself,  and  eagerly  seized  the 
first  grace,  that  called  him  back  to  repentance.  He  rose  the 
moment  he  became  sensible  of  his  fall :  his  actions  spoke  the 
unfeigned  sentiments  of  a  contrite  heart.  I  hear  not  the  voice 
of  St.  Peter  lamenting  his  fall,  says  saint  Ambrose,  but  I  see 
his  tears.  Happy  tears !  whose  silent  flow  obtained  the  sin- 
ner's pardon. 

Jesus  before  Pilate.    Mat.  27.  [A.  D.  34. 

The  Jewish  council  met  again  betimes  in  the  morning,  to 
fmish  their  murderous  plan  against  Jesus ;  and  the  result  of 
their  debate  was  to  accuse  iiim  before  Pontius  Pilate,  the 
Uoiniui  governor.  Jesus,  therefore,  like  a  public  malefactor, 
!)()uih1  in  chains,  was  led  from  ('aiphas  to  the  governor's  hall, 
where  (he  ciiicf  priests  and  scribes  were  at  the  gate  ready  to 
accuse  him  ;  for  they  would  not  enter  under  the  roof  of  an 
i<l()later,  lest  they  should  be  defiled,  and  become  unfit  to  par- 
take of  their  paschal  ceremonies.  Pilate  therefore  went  out 
to  them,  and  asked  what  accusation  they  brought  against 
the  man.  They  answered  in  general  terms,  that,  if  he  wero 
not  a  malefactor,  they  would   not   have  brought  him  thither. 


416  HISTORY  OF  THE  [age  vii. 

Pilate  would  admit  of  no  such  indeterminate  accusation,  but 
bade  them  take  and  judge  him  according  to  their  own  laws. 
The  Jews  replied,  that  they  no  longer  had  the  power  of  sen- 
tencing any  man  to  death,  of  which  they  had  judged  him 
guilty,  and  began  to  accuse  him  of  crimes  against  the  state. 
We  have  found  this  man,  said  they,  perverting  our  nation, 
forbidding  tribute  to  be  paid  to  Caesar,  and  saying,  that  he  is 
Christ  the  King.  Pilate  went  into  the  hall  again,  and,  calling 
Jesus,  asked  him  if  he  were  a  king.  Jesus  answered,  I  am  ; 
but  my  kingdom  is  not  of  this  world :  if  it  were,  my  servants 
would  certainly  strive  to  prevent  my  being  delivered  to  the 
Jews.  For  this  I  was  born,  and  for  this  I  came  into  the 
world,  that  I  might  give  testimony  to  the  truth.  What  is  the 
truth?  replied  Pilate;  and,  without  waiting  for  an  answer, 
went  out  again  to  the  Jews,  and  declared,  that  he  found  no- 
thing to  condemn  in  him.  The  Jews,  being  apprehensive  lest 
the  judge  should  acquit  him,  grew  more  earnest,  and  tumul- 
tuously  cried  out,  that  he  had  been  stirring  the  people  up  to 
sedition  through  the  whole  country  of  Judea,  from  Galilee  to 
Jerusalem.  Upon  the  mention  of  Galilee,  Pilate  asked  if 
Jesus  were  not  of  that  province  ;  and,  being  told  he  was,  sent 
him  away  to  Herod,  who  was  king  of  Galilee.  Herod  was 
at  that  time  in  Jerusalem,  and,  having  heard  much  of  Jesus 
Christ,  was  glad  of  the  opportunity  he  had  long  wished  for 
of  seeing  him,  and  hoped  he  would  work  some  miracle  in  his 
presence.  When  Jesus  came  before  him,  he  asked  him  a  va- 
riety of  questions,  but,  receiving  no  answer,  treated  him  as  a 
simpleton,  exposed  him  in  a  white  robe  to  the  mockery  of  his 
guards,  and  sent  him  back  to  Pilate.  Pilate,  upon  that,  called 
together  the  chief  priests,  the  magistrates,  and  people, 
and  told  them  that  there  were  no  grounds  for  the  charge 
they  had  brought  against  Jesus ;  that  Herod  also  was  of  the 
same  opinion,  and  had  sent  him  back  uncondemned  as  he 
went.  Pilate,  therefore,  tried  every  expedient  to  set  Jesus 
free,  without  exposing  himself  to  danger  :  for  he  plainly  saw 
that  the  Jews  had  accused  him  out  of  mere  spite  and  envy. 
At  the  paschal  time,  it.  was  customary  for  the  governor  to 
release  some  one  of  the  prisoners,  as  the  people  should  choose. 
There  was  in  prison  a  notorious  criminal,  by  name  Barabbas, 
who,  in  a  seditious  riot,  had  committed  murder.  With  this 
miscreant,  the  worst  and  most  odious  of  men,  Jesus  was  set 
in  competition  for  the  people's  choice.  Pilate  asked  them, 
which  of  the  two  he  should  release,  Jesus  or  Barabbas.  Not 
him,  but  Barabbas,  was  the  cry.     It  was  in  vain  to  represent 


AGE  Til]  NEW  TESTAMENT.  4W 

the  innocence  of  the  one,  and  the  guilt  of  the  other.  Away 
with  him  !  they  cried  ;  give  us  Barabbas !  away  with  Jesus  to 
be  crucified  !  Pilate  was  distressed  ;  he  knew  not  which  way 
to  turn,  doubtful  whether  to  resist  or  yield.  He  was  in 
hopes  of  moving  them  to  compassion,  and  of  inducing  them  to 
ask  for  the  release  of  the  innocent,  when  they  should  see 
him  suffer  :  by  a  barbarous  and  wicked  policy,  he  condemned 
Jesus  to  be  scourged.  Jesus  was,  therefore,  led  into  the 
Pretor's  court,  stripped,  and  tied  to  a  pillar,  and  a  whole  band 
of  soldiers  ordered  out  to  glut  their  cruelty  upon  him. 

Judas,  seeing  the  violence  of  these  proceedings,  and  being 
racked  with  remorse  at  the  heinousness  of  his  treason,  car- 
ried back  the  thirty  pieces  of  silver,  for  which  he  had  sold 
his  Master,  to  the  chief  priests  and  ancients,  saying,  I  have 
sinned  in  betraying  innocent  blood.  What  is  that  to  us  ?  said 
they  ;  look  thou  to  it.  Upon  which  he  threw  down  the  mo- 
ney in  the  temple,  went  his  ways,  and  hanged  himself  in  de- 
spair. Judas  Iscariot,  from  being  an  apostle,  became  the 
worst  of  reprobates.  From  being  unfaithful  to  the  divine 
grace,  he  at  first  became  a  murmurer  against  the  honours 
done  to  Jesus  Christ :  his  avarice  then  prompted  him  to  sell 
his  Master  to  the  Jews,  and  despair  made  him  finish  all  his 
other  crimes  by  suicide.  The  enemy  of  our  salvation  still 
tries,  by  the  same  arts,  to  lead  men  gradually  from  their  duty, 
and  to  plunge  them  into  vice.  In  the  beginning,  he  conceaU 
the  malice  of  his  temptations  ;  he  discloses  not  the  abyss,  into 
which  he  intends  to  throw  them  ;  he  dresses  up  the  sin  in 
such  deceitful  colours,  that  its  enormity  is  not  seen  before  it 
is  consented  to.  He  then  artfully  removes  the  veil,  and  un- 
folds the  crime  in  its  blackest  shape ;  he  so  magnifies  the 
shape  or  the  difficulty  of  penance,  so  exaggerates  the  rigours 
of  divine  justice,  that  he  frightens  the  sinner  from  repent- 
ance, and  drives  him  to  despair.  Not  to  fall  into  the  dismal 
gulf,  grievous  sinners  no  longer  ought  to  dwell  upon  the 
enormous  crimes  they  have  committed,  than  it  may  help 
them  to  repent :  they  ought,  by  turns,  to  relieve  the  mind, 
and  look  up  to  the  divine  mercy.  God  is  always  good  and 
merciful  to  the  repenting  sinner :  he,  who  has  suffered  and 
(lied  for  sinners,  never  rejects  the  sighs  of  a  contrite  and 
humble  heart. 

GOQ 


418  HISTORY  OF  THE  [age  vii. 

Behold  the  Man !    Mat.  27.  [ A.  D.  34 

When  the  soldiers  had  satiated  their  barbarity  with  whips 
and  scourges  upon  the  body  of  Jesus,  they  proceeded  to  other 
acts  of  cruelty  and  insult.     They  wove  a  crown  of  sharp 
thorns,  and  set  it  upon  his  head  ;  they  threw  an  old  purple 
garment  round  his  shoulders,  and  put  a  reed,  by  way  of 
sceptre,  in  his  right  hand  ;  they  bent  their  knee  in  derision, 
as  before  a  mock  king :  they  spat  upon  him ;  they  smote  him 
on  the  face  ;  and,  taking  the  reed  from  his  hand,  they  struck 
him  on  the  head,  saying.  Hail!  king  of  the  Jews!    The  la- 
mentable plight,  to  which  Jesus  Christ  was  then  reduced, 
moved  the  heart  of  Pilate,  and  he  was  in  hopes  that  the  sight 
of  so  piteous  an  object  might  also  move  the  Jews.     With 
that  view,  he  took  him  up  into  a  conspicuous  place,  and  show- 
ed him  to  the  people,  saying.  Behold  the  man  !    Vested  with 
the  crown  of  thorns  and  purple  garment,  Jesus  was  no  sooner 
seen,  than  the  cries  of  an  enraged  rabble  were  heard  from 
every  side,  calling  out.  Crucify  him !  crucify  him  !     Pilate 
pleaded  for  him,  and  asked  what  harm  he  had  done.      He 
has  made  himself  the  Son  of  God,  they  cried,  and,  according 
to  the  law,  he  therefore  ought  to  die.     When  Pilate  heard 
this,  he  grew  more  and  more  alarmed  ;  he  entered  into  the 
hall  again,  and  asked  Jesus  from  whence  he  was.     Jesus  gave 
him  no  answer.    Dost  thou  not  speak  to  me  ?  said  Pilate  ;  and 
knowest  thou  not,  that  I  have  power  either  to  crucify  or  to 
release  thee  ?     Thou  wouldest  not  have  any  power  against 
me,  replied  our  Saviour,  unless  it  were  given  thee  from  above. 
The  Jews  continued  crying  out  to  Pilate,  If  thou  release  this 
man,  thou  art  not  Caesar's  friend.     Pilate  therefore  led  Jesus 
forth  about  the  sixth  hour,  and,  sitting  down  upon  the  judg- 
ment-seat, said  to  the  Jews,  Behold  your  king  !     Away  with 
him !    cried  out  the  Jews ;  away   with  him  !    crucify  him ! 
Shall  I  then  crucify  your  king?  said  Pilate.  We  have  no  king 
but  Caesar,  replied  the  priests  ;  and  whosoever  maketh  him- 
self a  king  speaketh  against  Caesar.     These  words  awakened 
the  fears  of  an  ambitious  courtier,  who  was  not  disposed  to 
risk  either  his  fortune  or  his  favour  with  the  emperor,  for  the 
sake  of  doing  justice,  and  protecting  the  innocent.     He  called 
for  a  basin  of  water,  and,  as  if  he  could  wash  himself  clean 
of  the  crime  which  he  was  going  to  complete,  he  washed  his 
hands  before  the  people,  and  declared  himself  innocent  of  the 
blood  of  that  just  man.     Let  his  blood  fall  upon  us  and  upon 
our  children,  cried  the  hardened  Jews.     Pilate  then  releas^^d 


AGE  vii.J  NEW   TESTAMENT.  419 

Barabbas,  according  to  their  request,  and  delivered  Jesus  unto 
them  to  be  crucified. 

This  weak,  but  barbarous  compliance  of  Pontius  Pilate, 
against  the  dictates  of  his  own  conscience,  is  a  melancholy 
proof  of  the  sway  which  ambition  and  self-interest  have  over 
the  minds  of  worldly  men.  The  known  innocence  and  sa- 
cred character  of  Jesus  Christ  had  little  influence  upon  a  man, 
who  was  ready  to  make  a  sacrifice  of  every  thing  but  his 
own  fortune.  Pilate  had,  indeed,  some  inbred  notions  of 
equity  ;  he  had  naturally  an  inclination  to  protect  oppressed 
innocence  ;  but  those  honest  sentiments  were  banished  from 
his  breast  the  very  moment  he  was  threatened  with  the  em- 
peror's displeasure ;  nor  could  they  be  recalled  by  any  warn- 
ing that  his  wife  had  been  inspired  to  give  him.  Great  reso- 
lution is  necessary  not  to  be  drawn  from  our  duty  by  a  de- 
sire of  pleasing  men ;  great  struggle  is  required  not  to  be 
borne  down  the  torrent  of  our  passions,  when  pushed  by 
worldly  fears  and  interest.  The  advice  of  friends,  and  our 
own  reflections,  are  insufficient,  without  the  grace  of  Jesus 
Christ,  to  aid  and  support  our  feeble  efforts.  Pilate  had  the 
grace,  which  was  abundantly  sufficient  to  have 'preserved  him 
from  the  sin  ;  but  his  own  co-operation  was  wanting.  It  is 
our  duty,  therefore,  to  watch  and  pray,  not  only  that  we  may 
receive  the  graces  of  Jesus  Christ,  but  that  we  may  be  also 
faithful  in  co-operating  with  the  graces  we  receive. 

Jesus  carries  his  Cross.    Mat.  27.  [A.  D.  34. 

Thk  Jews,  having  at  length  extorted  the  sentence,  which 
they  had  been  so  obstinately  bent  upon,  carried  it  into  im- 
mediate execution.  They  had  already  prepared  a  huge  cross, 
the  ignominious  instrument  of  their  l)arbarity  :  they  laid  it 
upon  the  shoulders  of  our  blessed  I^onl  to  carry  to  the  Moun- 
tain of  Calvary,  the  place  of  their  public  executions.  Two 
thieves  were  condemned  to  be  crucified  at  the  same  time ;  so 
that  literally  fulfilled  were  the  words  of  Isaiah,  saying,  that 
he  should  be  ranked  with  sinners.  Jesus,  therefore,  went 
forth,  bearing  his  cross,  burthenod  with  our  iniquities,  as  the 
prophets  said,  and  carrying  all  the  grief  that  a  sinful  world 
had  heaped  upon  him.  He  went  forth  from  the  holy  city  of 
Jerusalem  towards  the  mountain,  amidst  the  hisses  of  an  in- 
sulting multitude,  that  crowded  round  to  be  spectators  of  his 
sufferings.  His  sufferings  of  the  morning  had  already  drain- 
ed his  strength ;  he  was  too  enfeebled  to  stand  under  the 


420  HISTORY  OF  THE  [age  vn. 

heavy  cross,  and  to  go  on  as  fast  as  they  would  have  him. 
Therefore,  laying  hold  of  one  Simon  of  Cyrene,  they  made 
him  take  and  carry  the  cross  after  Jesus  to  the  mount. 

The  cross,  or  the  yoke  of  Christ,  is  borne  by  two ;  by  Je- 
sus Christ  and  the  Christian,  w^ho  suffers  for  Christ's  sake. 
Simon,  the  Cyrenean,  was  engaged  to  help  the  Son  of  God 
in  carrying  his  cross  ;  God  himself  enables  us  to  carry  ours. 
By  his  grace  he  so  strengthens  us  in  our  afflictions,  that  we 
not  only  bear  them  with  ease,  but  receive  them  with  a  kind 
of  inward  satisfaction.  Comforted  by  his  example,  let  us  re- 
signedly submit  to  the  cross  that  is  laid  upon  us,  and  in  si- 
lent penitence  follow  our  divine  Leader  to  the  holy  moun- 
tain :  he  suffers  us  not  to  be  loaded  above  our  strength  ;  by 
spiritual  comforts  he  sweetens  his  service,  and  makes  the 
burthen  light. 

Many  devout  persons,  and  amongst  them  the  pious  women, 
who  were  unshaken  in  the  service  of  Jesus  Christ,  followed 
him  as  close  as  they  could,  and,  by  their  tears  and  sighs,  ex- 
pressed how  much  they  shared  in  his  sufferings.  He  turned 
about  to  them,  as  he  went  along,  not  for  the  sake  of  receiving 
any  consolation  from  them — for  it  is  not  to  creatures  we  must 
turn  in  our  afflictions — but  he  turned  to  give  them  comfort. 
Ye  daughters  of  Jerusalem,  said  he,  weep  not  for  me,  but 
weep  for  yourselves  and  children.  For  the  time  will  come, 
when  it  shall  be  said,  Happy  are  the  barren,  and  happy  are 
the  breasts  which  have  not  given  suck.  Men  shall  call  upon 
the  hills  to  cover  them,  and  upon  the  mountains  to  hide 
them.  For  if  to  the  green  wood  they  do  these  things,  what 
will  happen  to  the  dry  ?  Such  tenderness  of  affection,  ex- 
pressed by  the  Son  of  God,  in  such  circumstances,  to  his  faith- 
ful followers,  cannot  fail  of  moving  every  Christian,  who  will 
seriously  consider.  If  we  only  remember  who  Jesus  is,  what 
he  suffers,  and  for  whom,  we  shall  be  ashamed  to  complain 
of  the  slight  and  passing  sufferings  that  fall  to  our  share.  Or, 
should  weak  nature  be  still  tempted  to  murmur  or  to  grow 
impatient,  we  must  then  reflect,  that  the  sufferings  of  this 
life  are  but  short;  that,  if  we  share  in  the  sufferings  of  our  Re- 
deemer, and  bear  them  as  we  ought,  we  shall  likewise  share 
with  him  in  his  glory. 

Jesus  upon  Mount  Calvary.    Mat.  27.         [A.  D.  34. 

Jesus,  being  come  to  the  top  of  Mount  Calvary,  on  which 
he  was  to  offer  the  great  sacrifice  of  himself  for  the  world's 


AGE  VII.!  NEW  TESTAMENT.  421 

redemption,  was  immediately  presented  with  a  draught  of 
wine  mixed  with  gall :  he  did  but  taste,  and  refused  to  drink 
it.  He  was  then  stripped  of  his  clothes,  stretched  upon  the 
cross,  his  sacred  hands  and  feet  bored  through  with  nails,  and 
fastened  to  the  wood.  It  was  the  sixth  hour  of  the  day,  and 
a  mournful  darkness  spread  itself  over  the  face  of  heaven. 
The  cross  was  set  upright,  and  fixed  in  the  earth ;  the  whole 
weight  of  his  body  bearing  upon  the  bleeding  wounds  of  his 
hands  and  feet ;  above  his  head  was  an  inscription,  written 
in  Hebrew,  Greek,  and  Latin,  that  all  might  know  him  to  be 
Jesus  of  Nazareth,  king  of  the  Jews.  On  each  side  of  him, 
as  if  he  were  of  all  malefactors  the  most  notorious,  were  cru- 
cified two  thieves.  He  hung  in  the  middle,  an  adorable  spec- 
tacle to  the  world,  to  the  angels,  and  to  men  ;  Jesus  Christ, 
the  mediator  of  peace  between  earth  and  heaven,  bleeding 
and  dying  for  the  love  of  mankind.  The  people  with  un- 
feeling hearts  stood  looking  on,  and  the  rulers  with  them  de- 
rided him  in  his  torments.  They  passed  under  his  cross, 
scornfully  wagging  their  heads,  and  exclaiming,  Thou,  who 
canst  destroy  the  temple  of  God,  and  in  three  days  build  it 
up  again,  now  save  thyself:  if  thou  art  the  Son  of  God,  come 
down  from  the  cross,  and  we  will  believe  thee.  The  chief 
priests  and  elders  of  the  people  turned  his  very  miracles 
into  a  contempt  of  his  power.  He  saved  others,  they  cried, 
let  him  now  save  himself;  he  trusted  in  God,  let  God  now 
deliver  him,  if  he  will ;  for  he  said,  I  am  the  Son  of  God. 
Jesus,  thus  insulted  and  blasphemed  amidst  his  sufferings, 
sought  no  revenge  ;  his  thoughts  were  the  thoughts  of  peace ; 
breathing  charity  and  benevolence  for  his  cruel  enemies,  he 
cried.  Father^  for f^ive  them^for  they  know  not  what  they  do. 
And  one  of  the  thieves,  who  were  hanging  by  him,  blasphem- 
ed like  the  rest,  saying,  If  thou  be  Christ,  save  thyself  and 
us.  Hut  the  other  rebuked  his  wicked  companion,  and,  pro- 
claiming the  innocence  of  Jesus  Christ,  begged  to  be  remem- 
bered by  him,  when  he  should  come  into  his  kingdom  :  Jesus 
answered  him  in  these  comfortable  words,  Amen  I  say  to 
thec^  this  day  thou  shall  be  with  me  in  Paradise,  Simeon's 
prophecy  to  the  virgin  Mother  was  now  fulfilled.  Pierced 
with  a  sword  of  grief,  Mary  approached  her  agonizing  Son, 
and  stood  at  the  foot  of  the  cross  with  John  the  beloved  dis- 
ciple. Jesus  looked  down  and  saw  thorn ;  with  expiring 
voice,  he  recommended  them  to  each  other;  to  his  mother 
he  said,  IVoman^  behold  thy  son !  and  to  John,  Behold  thy 
mother !  To  the  afflictions,  which  Jesus  then  suffered  in  eve- 
36 


422  HISTORY  OF  THE  [age  vii. 

ry  part  of  his  body,  nothing  could  be  added  but  those  of  his 
soul.  Covered  with  wounds  from  the  sole  of  his  foot  to  the 
crown  of  his  head,  he  was  truly  that  man  of  pains  and  sor- 
rows as  Isaiah  had  described  him.  A  single  ray  of  the  be- 
atific vision,  which  his  soul  always  enjoyed,  would  have 
cheered  away  all  his  griefs  at  once,  had  he  not  miraculously 
suspended  its  influence  at  that  hour,  and  denied  himself  every 
consolation  that  could  soothe  his  bitter  agony.  The  myste- 
rious dereliction  of  our  blessed  Lord  upon  the  cross  is  a  fit- 
ter subject  for  pious  meditation  than  description.  It  was  ex- 
treme ;  it  forced  this  tender  exclamation  from  him.  My  God^ 
my  God  J  why  hast  thou  forsaken  me  !  Jesus,  knowing  that  all 
things  were  now  accomplished,  said,  I  thirst :  upon  which 
the  soldiers,  dipping  a  sponge  into  vinegar,  and  fastening  it  to 
a  reed,  put  it  to  his  mouth  ;  and,  when  he  had  taken  the  vine- 
gar, he  said.  It  is  consummated  :  every  circumstance  which 
the  prophets  had  foretold  relating  to  his  mortal  life  and  pas- 
sion was  now  fulfilled.  Jesus  Christ  had  hung  near  three 
hours  upon  the  cross ;  his  sacred  humanity  was  spent  with 
suffering  ;  nothing  more  remained  than  to  pay  the  last  tribute 
due  to  his  heavenly  Father  for  the  redemption  of  the  world. 
The  sun  was  eclipsed,  and  the  universal  darkness  sat  upon 
the  earth  until  the  ninth  hour :  the  earth  quaked,  the  graves 
were  opened,  the  rocks  split  asunder,  and  the  veil  of  the 
temple  rent  from  top  to  bottom.  Jesus  Christ,  at  the  last 
gasp,  and  in  the  agony  of  death,  with  a  loud  voice  exclaim- 
ed, Father^  into  thy  hands  I  commend  my  Spirit^  and,  saying 
this,  bowed  his  head,  and  expired. 

The  mystery  of  the  passion  and  death  of  Jesus  Christ  upon 
the  cross  is  so  far  removed  above  the  reach  of  human  under- 
standing, that,  unless  the  divine  Spirit  takes  away  the  veil 
from  our  eyes,  in  vain  shall  we  strive  to  comprehend  it. 
Christ  dies  upon  a  cross,  says  saint  Bernard,  and  thereby 
merits  all  our  love  ;  he  gives  us  his  holy  Spirit,  and  thereby 
excites  our  love.  By  the  help  of  faith,  we  may  contemplate 
Jesus  Christ  crucified  ;  but  without  the  gift  of  his  holy  Spirit, 
we  shall  not  love  him.  Let  us,  then,  with  gratitude  ap- 
proach the  tree  of  life,  and  with  affection  gather  the  fruit 
thereof.  Since  the  Son  of  God  has  pleased  to  give  us  his 
life,  there  is  no  other  mercy  which  we  may  not  hope  to  ob- 
tain through  his  blood  and  passion  ;  for  with  him  there  is 
plentiful  redemption. 


4GE  VII.]  NEW  TESTAMENT.  423 

Jesus  in  the  Sepulchre,     Mat.  27.  [A.  D.  34. 

The  wonderful  sacrifice  of  the  cross  being  accomplished, 
the  prodigies  and  signs  that  accompanied  it  struck  the  spec- 
tators with  religious  awe ;  they  changed  their  insults  into 
sighs,  and  returned,  knocking  their  breasts,  into  the  city. 
The  centurion,  who  commanded  the  soldiers  upon  the  moun- 
tain, had  been  particularly  attentive  to  every  thing  that  had 
passed,  and  publicly  declared  the  man,  whom  he  saw  expire, 
to' be  truly  the  Son  of  God.  The  sacred  body  of  our  Saviour 
remained  hanging  upon  the  cross  till  Pilate,  at  the  request 
of  the  Jews,  gave  orders  about  it.  For,  the  next  day  being 
the  great  and  solemn  Sabbath  of  the  paschal  week,  the  Jews 
petitioned  Pilate  that  the  bodies  might  be  taken  down  from 
their  crosses,  and  carried  away  that  evening.  The  soldiers 
therefore  went,  and  broke  the  legs  of  the  two  thieves  to 
despatch  them.  When  they  came  to  Jesus,  and  saw  him 
already  dead,  they  did  not  break  his  legs;  and  the  words  of 
Exodus,  saying.  You  shall  not  break  a  bone  of  him,  w^ere  ful- 
filled. But  one  of  the  soldiers,  with  the  thrust  of  a  spear, 
opened  his  side,  from  whence  there  issued  out  blood  and  wa- 
ter. Joseph  of  Arimathea,  a  good  and  upright  man,  and  a 
disciple  of  Jesus,  went  in  boldly  to  Pilate,  and  begged 
the  body  of  Jesus.  Having  obtained  this  request,  he  repaired 
straight  to  the  mountain  with  Nicoderaus,  and  took  the  body 
of  their  blessed  Lord,  which  they  wrapped  in  fine  linen,  and 
perfumed  with  a  precious  mixture  of  myrrh  and  aloes,  ac- 
cording to  the  custom  of  the  Jews.  There  was  a  garden 
nigh,  and  in  that  garden  a  new  monument,  proper  for  the 
interment  of  the  dead,  in  which  no  body  had  boon  yet  buried. 
Thither  they  carried  the  sacred  body  of  our  Lord  ;  there  they 
decently  laid  it,  and  rolled  a  huge  stone  against  the  mouth 
of  the  sepulchre. 

Saint  Chrysostom  is  charmed  with  the  courage  of  Joseph 
and  Nicodemus,  who  publicly  declared  themselves,  on  this 
solemn  occasion,  to  be  the  disciples  of  Christ,  which  their  fears 
had  hitherto  hindered  them  from  doing.  They  set  their  fears 
aside ;  they  forgot  all  human  respects,  when  piety  to  their 
deceased  Lord  called  for  tlicir  service.  They  lost  no  time, 
they  spared  no  cost,  they  carried  their  precious  spices  in 
profusion :  happy  was  their  lot  in  having  the  body  of  their 
dear  Redeemer  for  the  object  of  their  charity.  From  the  ex- 
ample of  these  holy  disciples,  saint  (^hrvsostom  exhorts  his 
people  to  a  practice  of  the  like  virtues ;  he  tells  them  to  pro- 


424  HISTORY  OF  THE  [age  vii 

vide  perfumes  for  the  body  of  Jesus  Christ.  For  our  poor 
and  virtuous  brethren,  says  he,  are  the  living  members  of 
Christ :  we  piously  and  meritoriously  pour  out  the  odours  of 
charity  upon  them,  as  often  as  we  compassionate  them  in 
their  sufferings,  and  relieve  them  m  their  wants.  Some  one 
or  other  of  them  daily  stands  in  need  of  our  help,  and  may 
be  comforted  by  us :  what  we  do  to  the  least  of  them,  we  do 
to  Jesus  Christ  himself. 


Resurrection  of  Jesus  Christ,    Mat.  28.     [A.  D.34. 

The  Scribes  and  Pharisees  were  not  satisfied,  though  they 
saw  Jesus  in  the  grave.  They  remembered  what  he  had 
said  about  his  rising  again  upon  the  third  day  ;  and,  although 
they  did  not  believe  the  prediction  themselves,  yet  they  were 
afraid  \i  might  make  some  impression  upon  others.  They 
pretended  to  suspect  some  design  in  the  disciples  of  stealing 
away  their  Master's  body,  and  of  spreading  a  report  of 
his  being  risen  from  the  dead.  Therefore  they  desired  Pi- 
late, that  he  would  order  a  guard  round  the  sepulchre,  to  pre- 
vent any  one's  coming  near  it  for  three  days.  You  have  a 
guard,  said  Pilate,  go  and  dispose  of  them  as  you  shall  judge 
fit.  They  went  immediately,  and  made  the  sepulchre  sure, 
by  setting  a  seal  upon  the  stone,  and  placing  the  soldiers 
round.  They  fancied,  that,  by  those  precautions,  they  should 
destroy  the  notion  of  Christ's  resurrection,  and,  by  those  pre- 
cautions, they  established  its  belief  beyond  the  possibility  of  a 
doubt.  Early  in  the  morning  of  the  third  day,  there  was  a 
great  earthquake ;  for  an  angel  of  the  Lord  descended  from 
heaven,  rolled  back  the  stone,  and  seated  himself  upon  it. 
His  countenance  was  as  lightning,  and  his  raiment  as  snow. 
The  guards  were  struck  with  terror,  and  became  as  dead  men. 
But,  upon  recollecting  themselves,  some  of  them  went  into 
the  city,  and  related  to  the  chief  priests  what  they  had  seen. 
The  priests  were  alarmed  at  the  report,  assembled  the  coun- 
cil, and  consulted  together  what  to  do.  They  agreed  to  stop 
the  soldiers'  mouths  with  money,  if  they  could,  and  to  bribe 
them  to  say,  that,  during  the  night,  they  had  fallen  asleep, 
and  Jesus's  disciples  came  in  the  interim,  and  stole  away  his 
body.  The  soldiers  took  the  money,  and,  conformably  to 
their  instructions,  published  the  fictitious  story,  which  was  in- 
dustriously spread  amongst  the  people.  Mary  Magdalene 
and  some  other  holy  women,  whose  piety  was  never  weary 
in  the  service  of  Jesus  Christ,  went  betimes  in  the  morning 


AGE  VII.]  NEW  TESTAMENT.  425 

to  perfume  the  dead  body  of  our  Lord.  They  asked  one 
another,  before  they  came  to  the  place,  how  they  should  be 
able  to  roll  away  the  stone  from  the  entrance  of  the  monu- 
ment ;  for  the  stone  was  very  great :  but,  at  their  approach, 
they  perceived  the  stone  was  rolled  back,  and  the  entrance 
open.  They  saw  an  angel  in  the  shape  of  a  young  man, 
clothed  in  white,  who  thus  accosted  them :  Fear  not,  I  know 
you  seek  Jesus  of  Nazareth,  who  was  crucified ;  he  is  risen, 
as  he  said  ;  he  is  not  here  ;  behold  the  place  where  he  lay  : 
go  quickly,  and  tell  his  disciples,  that  he  is  risen,  and  will  go 
before  them  into  Galilee,  where  they  shall  see  him.  The 
women  immediately  hastened  to  perform  their  commission, 
and,  upon  their  report,  saint  Peter  and  saint  John  repaired  to 
the  monument ;  Mary  Magdalene  went  also  back  with  them. 
They  entered  the  monument,  saw  the  linen  cloths  lying,  and 
the  handkerchief  which  had  been  about  his  head  wrapped 
up  apart,  but,  being  able  to  discover  nothing  more,  departed 
again  to  their  home.  For  they  were  not  yet  sufficiently  en- 
lightened to  understand  the  Scriptures  concerning  the  resur- 
rection. Mary  Magdalene  remained,  after  they  were  gone, 
standing  and  weeping  at  the  mouth  of  the  sepulchre.  Eager 
to  find  whom  she  loved,  she  stooped  down,  and,  looking  into 
the  tomb,  perceived  two  angels  in  white  apparel,  sitting,  one 
at  the  head  and  the  other  at  the  feet,  where  the  sacred  body 
had  lain.'  They  asked  her  why  she  wept.  Because  they 
have  taken  away  my  Lord,  said  she,  and  I  know  not  where 
they  have  laid  him.  She  turned  herself  back,  and,  seeing 
a  man  there  standing  unknown  to  her,  took  him  for  the  gar- 
dener, and  said.  Sir,  if  you  have  taken  him  away,  tell  me 
where  you  have  laid  him.  Jesus  said,  Mary  I  Mary  knew 
him  at  the  word,  and,  in  an  ecstasy  of  joy,  turning  round,  an- 
swered him,  Rabboni,  which  is  to  say,  Master.  l)onot  touch 
me,  said  Jesus  to  her,  for  I  am  not  yet  ascended  to  my  Fa- 
ther;  but  tell  my  brethren  that  I  ascend  to  ray  Father  and 
your  Father,  to  my  God  and  your  God. 

The  love  and  perseverance,  which  the  pious  Magdalene 
expressed  in  seeing  her  Redeemer,  made  her  worthy  to  find 
him.  The  mystery  of  a  resurrection  so  glorious  to  Jesus 
Christ,  and  so  interesting  to  us,  is  the  confirmation  of  our 
faith,  and  the  foundation  of  our  hope.  Jesus  Christ  died  for  our 
rcdcMiiption,  and  is  again  risen  for  our  justification.  By  this 
we  know,  that,  if  \Ve  sutler  with  Jesus,  with  Jesus  we  shall 
also  rise.  The  certain  hope  of  a  resurrection  from  the  grave 
to  a  state  of  immortality  is  the  Christian's  comfort  in  afflic- 
36  •  Hhh 


426  HISTORY  OF  THE  [age  vii. 

tion,  and  his  encouragement  in  hardships.  The  light  and 
passing  tribulations  of  this  world,  if  rightly  borne,  entail  upon 
us  an  immense  and  eternal  weight  of  glory  in  the  next. 

Disciples  of  Emaus,     Luke  24.  [A.  D.34. 

The  holy  w^omen,  in  obedience  to  the  angel's  commands, 
being  on  their  way  from  the  monument  to  the  disciples,  were 
met  by  Jesus,  who  said  to  them,  All  hail !  They  went  up, 
took  hold  of  his  feet,  and  adored  him.  He  suffered  them  not 
to  remain  long  there,  but  bade  them  go  and  deliver  the  mes- 
sage they  were  carrying  to  his  brethren.  Two  of  the  disci- 
ples happened  to  be  going  on  the  same  day  to  Emaus,  a 
small  town  between  seven  and  eight  miles  distant  from  Jeru- 
salem. They  talked  over  the  late  transactions  in  Jerusalem, 
as  they  walked  along,  when  our  blessed  Saviour,  in  the  form 
and  habit  of  a  traveller,  came  up,  and  joined  them.  He  did 
not  let  them  know  who  he  was,  but,  as  any  other  traveller 
might  have  done,  desired  them  to  tell  him  the  subject  of  their 
discourse,  and  why  they  looked  so  sorrowful.  To  which 
one  of  them,  whose  name  was  Cleophas,  made  answer :  Is  it 
possible  you  should  be  the  only  stranger  in  Jerusalem,  not  to 
know  what  has  happened  there  within  these  few  days  ?  He 
asked  them  what ;  and  they  replied,  Concerning  Jesus  of 
Nazareth.  He  was  a  great  prophet,  said  they,  both  in  word 
and  work ;  and  we  hoped  he  would  have  redeemed  Israel. 
But  our  chief  priests  and  princes  caused  him  to  be  apprehend- 
ed, condemned,  and  executed  upon  a  disgraceful  cross.  This 
is  the  third  day  since  his  death,  and  we  are  at  a  loss  to  know 
what  we  are  to  expect  or  hope  for.  Some  women  of  ours 
have  been  this  morning  to  visit  his  tomb,  and  have  alarmed 
us  with  their  accounts.  They  could  not  find  the  body,  but 
saw  an  apparition  of  angels,  who  informed  them,  that  Jesus 
was  not  to  be  sought  amongst  the  dead  ;  that  he  was  not  there  ; 
that  he  had  risen,  and  was  alive  again.  Upon  this  informa- 
tion, some  of  our  brethren  also  hastened  to  the  sepulchre, 
and  found  every  thing  as  the  women  had  related.  0  foolish 
and  senseless  men  !  exclaimed  our  Saviour  ;  how  dull  are  you 
in  your  understanding,  and  how  slow  in  your  belief !  Accord- 
ing to  the  prophets,  was  it  not  necessary  that  Christ  should 
suffer  all  these  things,  and  so  enter  into  his  glory  ?  He  then 
quoted  to  them  the  different  passages  of  holy  writ,  which 
Moyses  and  the  prophets  had  spoken  of  him,  and  which  he 
graciously   interpreted  to  them.     V/hen  they  came  near  to 


AGE  VII.]  NEW  TESTAMENT^  427 

Emaus,  he  made  a  show  as  if  he  had  been  going  further  on ; 
they  represented  to  him,  that  the  day  was  too  far  spent  for  him 
to  think  of  going  any  further  that  evening  :  they  invited  him 
to  remain  with  them,  they  pressed,  and,  in  the  end,  prevailed. 
Jesus,  therefore,  entered  with  them  into  a  house,  where,  be- 
ing at  supper,  he  took  bread,  which  he  blessed,  broke,  and 
gave  to  them.  By  that  action,  which  the  holy  fathers  think 
was  a  sacramental  communion,  the  eyes  of  the  two  disciples 
were  immediately  opened  ;  they  saw  and  knew  him  ;  but 
enjoyed  his  company  no  longer,  for  he  that  moment  vanished 
from  their  sight.  They  communicated  their  thoughts  upon 
the  matter  to  one  another,  and  mentioned  the  glow  their 
hearts  were  in  while  he  explained  the  Scriptures  to  them ; 
they  wished  to  impart  the  joyful  tidings  to  their  brethren  as 
soon  as  possible,  and  therefore  set  off  that  very  hour  back 
again  to  Jerusalem,  where  they  found  the  eleven  apostles, 
with  some  others,  assembled  together,  to  whom  they  related 
what  had  passed  in  the  way,  and  how  they  had  known  him 
in  the  breaking  of  bread. 

From  the  circumstances  of  this  history,  we  may  gather 
how  agreeable  to  Christ  are  the  conversations  of  his  follow- 
ers upon  pious  and  religious  subjects.  No  subject  is  so  wor- 
thy of  a  Christian's  thoughts  as  what  God  has  done  and  suf- 
fered for  us ;  and,  if  we  entertain  a  due  sense  of  our  Redeem- 
er's love,  we  shall  not  be  backward  to  express  our  gratitude ; 
for  out  of  the  abundance  of  the  heart  the  mouth  speaketh. 
The  two  disciples  discoursed,  as  they  walked  along,  upon  the 
passion  and  resurrection  of  Jesus  Christ.  Drawn  by  their 
discourse,  Jesus  Christ  joined  their  company,  asked  them 
questions,  that  they  might  repeat  what  they  had  said,  ex- 
pounded the  Scriptures  to  them  upon  that  subject,  enlighten- 
ed their  minds  with  new  rays  of  faith,  and  warmed  their  hearts 
With  a  glow  of  piety  and  holy  love. 

Chrusrs  Charge  to  Saint  Peter,    John  21.     [A.  D.  34. 

On  the  same  day  of  his  resurrection,  when  it  was  late,  and 
the  chamber  doors  were  shut,  where  the  apostles  kept  toge- 
tlier  for  fear  of  the  Jews,  Jesus  suddenly  appeared  standing 
in  the  midst  of  them,  and  said,  Peace  be  to  you.  Seeing 
them  in  a  fiiu;ht  and  troubled,  as  if  they  saw  a  spirit,  he 
asked  iIumh  why  they  wore  frightened,  and  why  such  thoughts 
arose  in  ihi  ir  hearts.  Behold  my  hands  and  feet,  said  he  : 
fr'cl  and  see,  that  it  is  1 :  for  a  spirit  hath  not  tlesh  and  bonc», 


428  ^HISTORY  OF  THE  [age  vii. 

as  you  see  me  have.  He  therefore  said  again,  Peace  be  with 
you  ;  as  my  Father  sent  me,  so  do  I  also  send  you.  After 
which  he  breathed  upon  them,  and  said.  Receive  ye  the  Holy 
Ghost :  whose  sins  you  shall  forgive,  they  are  forgiven  ;  and 
whose  sins  you  shall  retain,  they  are  retained.  At  his  last 
supper,  four  days  before,  he  had  given  to  his  apostles  the 
power  of  consecrating  his  body  and  his  blood  in  the  sacra- 
ment of  the  holy  eucharist ;  and  here  he  gave  them  a  power 
to  forgive  sins  in  the  sacrament  of  penance,  and  thereby  com- 
pleted their  sacerdotal  character.  Thomas,  one  of  the  ele- 
ven, was  absent  when  Jesus  came,  and,  being  afterwards  told 
by  the  other  disciples  that  they  had  seen  the  Lord,  would 
not  believe  them ;  and,  unless  I  shall  see  in  his  hands  the 
prints  of  the  nails,  said  he,  and  put  my  finger  into  the  place 
of  the  nails,  and  my  hand  into  his  side,  I  will  not  believe. 
After  eight  days,  Jesus  came  again  to  his  disciples  in  the  room, 
whilst  the  doors  were  shut  as  before,  and  saluted  them  with, 
Peace  be  with  you.  Thomas  was  then  present ;  and,  as  if 
it  had  been  solely  on  his  account  that  Jesus  came,  he  turned 
to  him,  and  said.  Put  in  thy  finger  hither,  and  see  my  hands; 
bring  hither  thy  hand,  and  put  it  into  my  side  ;  and  be  not  in- 
credulous, but  faithful.  Thomas  immediately  exclaimed.  My 
Lord,  and  my  God !  To  whom  our  blessed  Saviour  said, 
Thou  hast  believed,  Thomas,  because  thou  hast  seen ;  happy 
they,  who  have  not  seen,  and  yet  believe. 

Jesus  Christ  showed  himself  for  a  third  time  to  his  apos- 
tles, as  they  were  fishing  in  the  lake  of  Tiberias  ;  and  then 
it  was  that  he  fulfilled  the  promise,  which  he  had  made  to 
saint  Peter,  Mat.  xvi.  of  building  his  Church  upon  him,  as 
upon  a  rock,  against  which  no  storms  of  persecution,  and  no 
powers  of  hell,  ever  should  prevail.  Simon  Peter,  and  Thomas, 
with  the  two  sons  of  Zebedee,  and  Nathaniel,  and  two  other 
disciples,  being  fishing  in  the  sea  of  Galilee,  Jesus  came  and 
stood  upon  the  shore,  without  being  known  by  them.  He 
called  out,  and  bade  them  cast  their  net  on  the  right  side  of 
the  ship,  where  they  would  catch  plenty  of  fish ;  for  they  had 
yet  taken  none.  They  cast  their  net  as  he  directed,  and,  by 
the  wonderful  capture  they  made,  saint  John  knew  it  to  be 
the  Lord  :  upon  which  saint  Peter  girted  his  coat  round  him, 
and,  plunging  into  the  sea,  swam  ashore.  The  rest  came  in 
the  ship.  As  soon  as  they  landed,  they  saw  the  coals  lying, 
and  a  fish  laid  thereon,  and  bread.  Jesus  invited  them  to 
come  and  dine  :  no  one  presumed  to  ask  him  who  he  was, 
for  they  knew  him  to  be  the  Lord.     When  they  had  dined. 


AGE  VII.]  NEW  TESTAMENT.  4» 

Jesus  said  to  Simon  Peter,  Simon,  son  of  John,  lovest  thou 
me  more  than  these  do  ?  Yes,  Lord,  replied  Peter,  thou 
knowest  I  love  thee.  Feed  my  lambs^  said  Jesus ;  and  asked 
him  again,  Simon,  son  of  John,  lovest  thou  me  ?  Peter  made 
the  same  answer  as  before,  and  Jesus  repeated  to  him  the 
same  charge,  to  feed  his  lambs.  He  said  to  him  the  third 
time,  Simon,  son  of  John,  lovest  thou  me  ?  Peter,  full  of  hu- 
mility, and  diffident  of  himself,  was  grieved  to  hear  his  Mas- 
ter ask  a  third  time  whether  he  loved  him,  and  modestly  re- 
plied. Lord,  thou  knowest  all  things :  thou  knowest  that  I 
love  thee.     Jesus  then  said.  Feed  my  sheep. 

To  feed,  in  the  style  of  holy  Scripture,  is  to  guide,  rule,  and 
govern,  as  saint  Ambrose  and  others  take  notice  ;  and  to  feed 
the  lambs  and  the  sheep  of  Christ  is  undoubtedly  to  have  the 
supreme  spiritual  power  of  governing  and  directing  the  whole 
flock  of  Christ  in  all  matters  belonging  to  faith.  This  is  the 
charge,  which  our  blessed  Saviour  thrice  repeated  to  his 
apostle,  bidding  him  feed  his  lambs,  and  feed  his  sheep  ;  for 
this  he  changed  his  name  into  Peter,  which  signifies  a  rock, 
and  for  this  he  prayed,  that  his  faith  might  never  fail.  Upon 
this  ground,  the  spiritual  supremacy  of  saint  Peter  and  his 
successors  in  the  pontifical  chair  has,  in  every  age  and  in 
every  country,  been  reverenced  and  acknowledged  by  the 
holy  fathers,  as  their  writings  show ;  namely,  Tertullian,  saint 
Cyprian,  saint  Leo,  saint  Jerom,  saint  Austin,  saint  Chr}'- 
sostom,  and  the  first  general  councils,  particularly  that  of 
Chalcedon. 

Ascension  of  our  Lord.    Acts  1.  [A.  D.  84. 

Our  blessed  Lord  remained  forty  days  upon  earth  after 
his  resurrection,  appearing  sometimes  to  all  his  apostles  at 
once,  and  sometimes  only  to  some,  that  he  unAi  thereby 
fully  convince  them  of  his  lieing  risen,  and  wean  tnem  by  de- 
grees from  his  corporeal  presence.  During  that  time,  he  in- 
structed them  in  the  nature  and  the  use  of  those  spiritual 
powers,  which  he  had  inipartcd  to  them  for  the  good  of  man- 
kind. What  those  instructions  were  in  particular,  the  evan- 
gelists do  not  particularly  mention:  saint  Luke  in  general 
terms  says,  that  he  spoke  to  them  of  the  kingdom  of  God, 
which,  according  to  saint  Gregory,  is  his  Chun^h  ujwn  earth. 
Saint  Matthew  and  saint  Mark  finish  their  evangrUcal  history 
with  these  remarkable  words  of  our  blessed  Saviour  to  his 
apostles,  saying,  To  me  is  given  all  power  in  heaven  and  on 


430  HISTORY  OF  THE  [age  vii. 

earth ;  go  ye,  therefore,  teach  all  nations,  baptizing  them  in 
the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy- 
Ghost.  He  who  shall  believe  and  be  baptized  shall  be  sav- 
ed ;  but  he  who  shall  not  believe  shall  be  condemned.  Teach 
them,  therefore,  to  observe  every  thing  that  I  have  com- 
manded you :  for,  behold,  I  am  always  with  you,  even  to  the 
end  of  the  world. 

Jesus  Christ  had  now  finished  the  work  for  which  he  came 
down  from  heaven,  and  dwelt  among  us.  He  had  enlighten- 
ed the  world  by  his  doctrine,  and  redeemed  it  by  his  death  : 
by  his  miracles  he  had  confirmed  the  truth  of  his  revealed 
religion;  he  had  established  his  Church, which  he  commands 
all  to  hear ;  he  had  promised  to  assist  his  Church  with  the . 
spirit  of  truth  to  the  end  of  ages ;  he  had  appointed  his  vicar, 
as  an  universal  pastor,  to  preside  over  the  Church  in  his 
name,  and  to  feed  his  flock,  both  sheep  and  lambs,  in  his 
absence :  nothing  more  remained  than  to  take  possession  of 
that  seat  of  bliss,  which  he  had  merited  for  his  own  sacred 
humanity  and  us.  Therefore,  on  the  fortieth  day  after  his 
resurrection  from  the  dead,  he  led  his  disciples  forth  to  the 
Mountain  of  Olives,  near  Jerusalem  :  he  there  gave  them  his 
last  blessing,  and  raised  himself  from  the  earth  towards  hea- 
ven. They  fixed  their  eyes  upon  him,  as  he  ascended  through 
the  air,  till  an  intervening  cloud  received  him  from  their  sight. 
By  his  own  divine  power  he  ascended  into  heaven,  where 
he  sits  at  the  right  hand  of  the  Father ;  being,  as  he  always 
was  and  ever  will  be,  the  same  consubstantial  and  co-eternal 
God  with  Him  and  the  Holy  Ghost  in  one  and  the  same  di- 
vine nature.  The  apostles  kept  their  eyes  still  fixed  on  hea- 
ven, when  two  young  men  in  white  apparel  came  and  asked 
them  why  they  stood  thus  gazing  at  the  heavens.  The  Jesus, 
whom  you  have  seen  taken  from  you  into  heaven,  said  they, 
will  in  the  same  manner  come  again  from  thence  to  judge  the 
living  and  the  dead. 

Trivial  is  the  pomp  of  this  vain  world  to  a  devout  and  fer- 
vent Christian,  when  he  contemplates  the  glory  of  Jesus 
Christ,  and  considers  the  never-ending  happmess  of  the  citi- 
zens in  heaven.  Heaven  is  the  object  on  which  we  ought 
to  turn  our  eyes  ;  thither  ought  our  hearts  and  wishes  to  as- 
pire. We  never  should  forget  that  the  country  to  which  we 
belong,  that  the  bread  which  nourishes  our  souls,  that  the 
grace  which  supports  our  virtue,  that  the  happiness  which 
we  hope  to  partake  of,  and  the  Head  of  which  we  are  mem- 
bers, are  in  heaven.     The  spiritual  treasures  which  we  here 


AGE  ni.]  NEW  TESTAMENT.  431 

enjoy,  and  the  temporal  advantages  which  we  receive  from 
creatures,  are  appointed  us  by  almighty  God,  as  helps  towards 
our  last  end.  It  was  to  open  us  an  entrance  into  heaven,  that 
Christ  shed  his  blood  ;  it  was  to  draw  our  hearts  thither,  that 
he  ascended  before  the  last  day.  The  heavenly  princes  were 
commanded  to  lift  up  their  eternal  gates,  and  the  King  of 
glory,  the  Lord  of  powers,  entered  into  his  kingdom,  which 
he  had  acquired  by  his  sufferings  and  death. 

Descent  of  the  Holy  Ghost,     Acts  2.         [  A.  D.  34. 

Our  blessed  Saviour  before  his  ascension  had  commanded 
his  apostles  not  to  stir  from  Jerusalem  till  they  should  be  en- 
dued with  the  virtue  of  the  Holy  Ghost,  whom  he  promised 
to  send  them.  In  obedience  to  that  order,  they  returned  from 
Mount  Olivet  into  the  city,  where  they  retired  into  an  upper 
room,  and  persevered  unanimously  in  prayer  with  the  wo- 
men, and  Mary,  the  mother  of  Jesus.  During  that  interval 
saint  Peter  began  to  exercise  the  prerogative  of  his  apostolical 
supremacy :  he  informed  his  brethren,  that,  according  to  the 
holy  Scriptures,  they  must  fill  up  the  place  of  Judas  Iscariot, 
who,  by  his  traitorous  prevarication,  had  fallen  from  the  apos- 
tleship,  and  must  therefore  choose  some  one  of  them,  who 
had  followed  Jesus  from  the  time  of  his  baptism  to  the  day 
of  his  ascension,  and  had  been  witness  of  his  resurrection. 
Two  were  immediately  nominated  in  preference  to  all  others, 
Matthias,  and  Joseph  named  the  Just.  To  determine  which 
of  the  two  was  to  be  preferred,  they  had  recourse  to  lots,  de- 
voutly praying  to  almighty  God,  that  he  would  be  pleased  to 
manifest  his  will  to  them.  The  lot  fell  upon  Matthias,  and 
he  was  consequently  associated  with  the  other  eleven 
apostles. 

When  the  time  of  pentecost,  that  is  to  say,  the  term  of  fifty 
days  after  Easter,  was  accomplished,  a  sudden  noise  was 
heard,  as  of  a  mighty  wind  rushing  from  the  heavens,  which 
filled  the  whole  house  where  the  apostles  were  assembled. 
Over  the  head  of  each  one  (here  appeared  the  form  of  a  fiery 
tongue,  and  all  of  them  were  immediately  replenished  with 
the  Holy  Ghost.  From  that  moment,  tlicy  became  endowed 
with  the  gift  of  tongues,  and  tliey  spoke  in  different  lan- 
guages, as  the  Holy  CJhost  inspired.  The  ajwstles  were  no 
longer  those  timid  and  pusillaninunis  men,  who  had  hitherto 
trembled  at  every  noise,  and  skulked  from  danger  ;  they  rush- 
ed into  the  streets  of  Jerusalem,  and,  in  defiance  of  their 


432  HISTORY  OF  THE  [age  vii. 

enemies,  preached  the  crucified  Jesus.  As  soon  as  it  was 
noised  abroad,  the  people  ran  in  multitudes  together,  and 
were  amazed  to  hear  each  one  his  own  language  spoken  by 
Galileans.  Jerusalem  at  that  time  was  crowded  with  Jews, 
devout  men  out  of  every  nation  under  heaven,  who  were 
come  to  celebrate  the  feast  of  pentecost.  Astonished  to  hear 
the  apostles  in  various  tongues  speaking  the  wonderful 
works  of  God,  they  asked  one  another  what  it  meant ;  while 
others  in  derision  said,  that  they  were  full  of  new  wine. 
Saint  Peter  rose  up  with  the  eleven  to  refute  the  calumny  : 
in  a  pathetical  discourse,  he  informed  his  hearers,  that  what 
they  saw  and  wondered  at  was  not  the  effect  of  wine,  but  of 
the  Holy  Spirit,  which  God  had  promised  by  his  prophet  Joel 
to  pour  out  upon  his  people.  He  expatiated  upon  the  mira- 
cles, the  death,  and  resurrection  of  Jesus  Christ  in  a  language 
so  inspired  and  persuasive,  that  no  less  than  three  thousand, 
upon  conviction,  embraced  the  true  faith,  and  were  baptized 
in  the  name  of  Jesus  Christ  for  the  remission  of  their  sins. 

On  that  day  of  pentecost,  when  the  law  of  Jesus  Christ 
took  place  of  the  law  of  Moyses,  the  Church,  the  new  Jeru- 
salem, as  saint  John  speaks  in  his  Revelations,  descended  from 
heaven,  like  a  bride  decked  out  to  meet  the  bridegroom  ;  and 
Jesus  Christ,  the  eternal  Priest  according  to  the  order  of 
Melchisedech,  erected  a  new  temple  to  the  honour  of  his  Fa- 
ther. The  mystery  of  the  death  and  resurrection  of  a  God- 
man  was  announced  to  the  various  inhabitants  of  the  earth, 
who  were  then  at  Jerusalem,  that  no  nation  under  the  sun 
might  be  ignorant  of  it.  On  that  day  Jesus  Christ  victorious- 
ly triumphed  over  those,  who  had  nailed  him  to  the  cross ;  he 
convinced  them  that  all  their  schemes  against  him  had  been 
vain,  and  were  made  to  serve  as  means  to  accomplish  the  de- 
signs of  God.  On  that  day  he  planted  his  apostolic  Church, 
as  an  everlasting  monument  of  his  victory  :  to  the  latest  pos- 
terity that  monument  shall  stand,  and  defy  every  effort,  that 
either  man  or  devils  can  raise  against  it.  The  spirit  of  truth, 
if  the  promises  of  Christ  are,  as  no  one  doubts,  infallible, 
shall  abide  with  the  Church,  and  teach  her  all  truth  to  the 
end  of  the  world. 

Cure  of  the  lame  Man,     Acts  3.  [A.  D.  34. 

The  multitude  of  believers  in  Jerusalem  became  every 
day  more  and  more  numerous.  Being  as  unanimous  in  cha- 
nty as  they  were  in  their  belief,  they  no  longer  retained  any 


AGE  VII.]  NEW  TESTAMENT.  433 

possessions  which  were  not  devoted  to  the  common  service 
of  their  brethren,  so  that  they  had  no  poor  amongst  them. 
Addicted  to  prayer  and  the  pious  exercises  of  their  reh'gion, 
they  were  not  swayed  by  passion,  nor  led  astray  by  private 
views ;  their  chief  concern  was  to  serve  and  honour  God  ; 
they  took  their  meat  with  gladness  and  simplicity  of  heart. 
The  admirable  holiness  of  their  lives,  conjointly  with  the 
preaching  and  miracles  of  the  apostles,  commanded  respect 
from  their  fellow-citizens.  Of  the  many  miracles  wrought 
by  the  apostles  in  confirmation  of  their  doctrine,  that  was  the 
most  memorable  which  saint  Peter  did  in  favour  of  a  lame 
beggar.  The  holy  apostle  went  with  saint  John,  at  the  ninth 
hour,  to  perform  his  devotions  in  the  temple.  They  entered 
at  the  gate,  which  was  called  the  Beautiful,  where  a  cripple 
from  his  mother's  womb  lay,  unable  to  move  without  help. 
The  poor  man  fixed  his  eyes  upon  the  apostles,  as  if  he  expect- 
ed an  alms.  Saint  Peter  told  him  that  he  was  not  possessed 
either  of  gold  or  silver,  but  that  he  would  give  him  what  he 
had,  and  forthwith  commanded  him,  in  the  name  of  Jesus 
Christ,  to  rise  and  walk,  taking  hold  of  his  right  hand  at  the 
same  time,  and  lifting  him  up.  The  man  that  instant  leaped 
upon  his  feet,  stood  firm  upon  his  legs,  and  walked  joyfully 
with  the  apostles  into  the  temple,  giving  thanks  to  God  for 
the  favour  he  had  received  by  their  means.  Struck  with 
wonder  and  amazement  to  see  the  man  so  instantaneously 
cured,  the  people  cast  their  eyes  upon  the  two  apostles, 
which  saint  Peter  observing,  said,  Ye  men  of  Israel,  why  do 
you  wonder,  and  why  do  you  look  at  us,  as  if  by  our  own 
power  we  had  made  this  man  to  walk  ?  The  God  of  AV)r;i- 
ham,  of  Isaac,  and  of  Jacob,  has  glorified  his  Son  Jt  >, 
whom  the  prophets  foretold,  whom  the  God  of  our  fathers 
sent  amongst  you  for  your  salvation,  hut  whom  you  and  your 
rulers  accused  before  Pilate,  and  crucified.  But  1  know,  bre- 
thren, that  you  did  it  through  ignorance,  or  the  Author  of  life 
you  never  would  have  put  to  death.  Repent,  therefore,  and 
be  converted,  that  your  sins  may  be  l)lotted  out.  While  he  was 
thus  speaking  to  the  people,  the  priests,  with  the  Sadducees 
and  oilicers  of  the  temple,  came  up,  and,  being  exasperated  at 
the  subject  of  his  discourse,  commanded  silence,  and  took 
noth  him  and  saint  John  into  custody.  The  great  gouncil  of 
the  Jews  the  next  morning  ordered  the  two  apostles  to  be 
brought  before  them.  Upon  their  ap})earance,  thej  asked 
them  by  what  power,  and  in  whose  name,  they  spoke  and 
acted  as  they  did.  Saint  Peter  answered,  in  the  name  of  our 
37  In 


434  HISTORY  OF  THE  [age  vii. 

Lord  Jesus  Christ :  for  there  is  no  other  name  under  heaven 
given  to  men,  whereby  we  can  be  saved.  He  it  is,  whom 
you  crucified,  whom  God  hath  raised  from  the  dead,  and  by 
whom  this  man  hath  recovered  the  use  of  his  limbs.  The 
man  was  present ;  every  one  saw  him  standing  upright  upon 
his  feet ;  his  cure  was  a  fact  not  to  be  denied.  They  order- 
ed the  apostles  to  withdraw,  and  began  to  confer  amongst 
themselves  how  they  were  to  act  in  this  case.  They  could 
not  dispute  the  miracle,  and  to  punish  the  apostles  for  hav- 
ing relieved  a  poor  cripple  might  cause  a  tumult  among 
the  people  ;  they  therefore  agreed  to  exert  their  endeavours 
in  suppressing  the  report,  and  to  have  nothing  more  said, 
either  of  Jesus  or  of  the  miracle.  Upon  this  conclusion,  they 
called  in  the  apostles,  whom  they  thought  to  terrify  by  me- 
naces, and  to  silence  by  authority,  bade  them  begone,  and  be 
careful  for  the  future  not  to  speak  nor  teach  in  the  name  of 
Jesus.  The  apostles  were  not  to  be  intimidated  by  such 
threats.  We  leave  you  to  judge,  said  they  in  reply,  whether 
it  be  right  to  hear  you  rather  than  God.  We  cannot  but 
speak  the  thmgs  which  we  have  seen  and  heard.  This  an- 
swer of  the  apostles  deserves  to  be  well  considered  by  every 
Christian  ;  the  maxim  is  indispensable  in  those  circumstances 
where  God  commands  one  thing  and  man  another :  it  never 
can  be  justifiable  to  obey  men  preferably  to  God. 

Ananias  and  Saphira,     Acts  5.  [A.  D.  34. 

Saint  Peter  and  saint  John,  being  acquitted  by  the  Jewish 
council,  went  to  find  out  their  friends,  whom  they  knew  to  be 
in  great  concern  about  them.  They  related  how  the  whole 
affair  had  been  conducted,  and  how  it  ended.  The  bre- 
thren with  one  accord  lifted  up  their  voice  to  God  in  thanks- 
giving, and  devoutly  prayed  that  he  would  continue  to  pro- 
tect his  servants,  and  inspire  them  with  confidence  to  resist 
the  impious,  who  had  combined  against  the  Lord,  and  against 
his  Christ.  When  they  had  finished  their  prayer,  the  place 
shook,  wherein  they  were  assembled ;  they  felt  the  invigo- 
rating effects  of  the  Holy  Ghost ;  they  were  filled  with 
new  courage,  and  they  preached  the  word  of  God  with 
confidence.  The  multitude  of  believers  had  but  one 
heart  and  one  soul.  No  one  had  any  thing  belonging  to 
him,  which  was  not  at  the  service  of  the  community ;  and 
they,  who  sold  their  lands  or  houses,  brought  the  money, 
and  laid  it  at  the  apostles'  feet,  to  be  distributed  as  the 


AGE  VII.]  NEW  TESTAMENT.  435 

wants  of  particulars  should  require.  Charmed  by  the  exam- 
ple of  such  virtues,  and  struck  by  the  miracles  of  the  apos- 
tles, great  numbers  flocked  to  the  standard  of  Jesus  Christ. 
Saint  Peter  is  celebrated  by  the  inspired  writer  as  the  chief 
and  most  active  instrument  in  God's  hand  for  those  great 
achievements  ;  his  power  of  curing  the  sick  seems  to  have 
had  no  bounds.  The  inhabitants  of  the  country  and  cities 
round  about  brought  forth  their  sick  into  the  streets,  and  laid 
them  on  beds  and  couches,  that  the  shadow,  at  least,  of  that 
illustrious  apostle  might  reach  them,  as  he  passed  along,  and 
heal  their  infirmities. 

While  the  Church  thus  smiled  ynth  success,  and  the  joy 
of  the  Holy  Ghost  was  diffused  through  the  hearts  of  the  faith- 
ful, a  melancholy  disaster  alarmed  them  with  the  terror  of 
God's  righteous  judgments.  A  certain  man  named  Ananias, 
with  his  wife  Saphira,  had  sold  a  field,  and  brought  to  the 
apostles  a  part  only  of  the  money,  which  they  had  received 
for  it,  and  laid  it  at  saint  Peter's  feet,  as  if  it  had  been  the 
whole  sum.  The  inspired  apostle  knew  the  fraud,  which 
the  unhappy  man  had  committed,  and  thus  upbraided  him  for 
it :  Why,  Ananias,  hast  thou  yielded  to  the  temptation  of 
Satan  ?  Why  hast  thou  lied  to  the  Holy  Ghost,  and  fraudu- 
lently retained  a  pait  of  the  price  for  which  thou  hast  sold 
thy  land  ?  Wert  thou  not  at  liberty  to  sell,  or  not  to  sell  thy 
field,  as  thou  shouldst  think  fit  ?  It  was  thy  own.  And,  af- 
ter thou  hadst  sold  it,  was  it  not  in  thy  power  to  make  thy 
promise  or  not  ?  Why  hast  thou  prevaricated  in  thy  heart  ? 
Thou  hast  not  lied  to  men,  hut  to  God.  Thunder-struck  at 
these  words,  Ananias  fell  down,  and  gave  up  the  ghost.  The 
young  men  who  were  present  immediately  rose  up,  and  car- 
ried him  out  to  be  buried.  About  three  hours  after,  in  came 
Saphira,  having  no  suspicion  of  her  husband's  death.  Tell 
nie,  woman,  said  saint  Peter  to  her,  whether  you  sold  the 
land  for  so  much  ?  And  she  answering,  Yes;  he  severely  re- 
biilcod  hor  for  the  wicked  agreement  she  had  made  with  her 
liushaiui,  and  denounced  the  vengeance  of  God  against  her 
for  having  tempted  him.  Heboid,  the  men,  said  he,  who 
have  carried  off'  thy  dead  husband  to  the  g;rave,  are  at  the 
door,  and  they  shall  carry  thee  out  in  the  same  manner.  She 
that  instant  fell  down  before  his  feet,  and  cxpked.  The 
young  men,  coming  in  and  finding  her  dead,  carriea  away  the 
body,  and  !)uried  it  beside  her  husband. 

The  sudden  death  of  these  two  unhappy  (christians  is  ^ 
manifest  proof  of  the  guilt  which  is  contained  in  a  breach  oC 


436  HISTORY  OF  THE  [age  vii, 

promise  made  to  God.  God  declares  that  he  hates  rapine  in 
an  holocaust,  and  tells  us  to  be  faithful  in  rendering  to  him 
the  vow  we  have  made.  The  severe  judgment  which  befell 
Ananias  and  Saphira,  says  saint  Austin,  ought  to  caution 
Christians  against  all  such  fraudulent  proceedings  as  are  in- 
consistent with  the  truth  and  simplicity  of  the  Gospel.  He 
calls  their  action  a  sacrilegious  fraud,  and  saint  Chrysostom 
says,  it  was  a  theft  of  what  was  consecrated  to  God.  It  mat- 
ters not  by  whom  the  thing  was  given,  whether  by  themselves 
or  by  any  other :  the  moment  it  was  appropriated  to  the  di- 
vine service,  it  belonged  to  God,  and  no  one  after  that  could 
presume  to  destroy  or  take  it  to  himself  without  sacrilege. 

Martyrdom  of  Saint  Stephen.     Acts  7.       [A.  D.  34. 

Of  all  the  Jewish  sectaries  that  opposed  the  progress  of 
the  Gospel,  the  Sadducees  were  the  most  violent.  Stung 
with  envy  to  see  the  people  so  eager  in  embracing  a  new  doc- 
trine, they  caused  the  apostles  to  be  apprehended,  and  cast 
into  the  common  prison.  In  the  night  an  angel  of  the  Lord, 
opening  the  doors,  led  them  out,  and  bade  them  preach  next 
day  to  the  people  in  the  temple.  The  Jewish  elders  met  in 
the  morning,  and  sent  their  ministers  with  orders  to  bring  the 
apostles  before  them.  The  ministers  repaired  to  the  prison, 
and  unbarred  the  doors,  but  found  no  prisoners  within  :  they 
went  back,  and  related  how  they  had  found  the  guard  upon 
duty,  the  prison  well  secured,  and  the  prisoners  gone.  The 
elders  were  thrown  into  the  greatest  confusion  at  this  report, 
and  knew  not  what  measure  to  take ;  when  a  person  came  to 
inform  them,  that  the  men  whom  they  had  put  in  prison  were 
then  actually  preaching  in  the  temple.  An  officer  was  de- 
spatched to  summon  them.  The  apostles,  ready  to  obey  eve- 
ry order  of  the  magistrate,  that  was  consistent  with  their  duty 
to  God,  followed  the  officer  into  the  council.  The  high-priest 
reproached  them  with  disobedience  to  the  former  orders, 
which  had  been  given  them,  not  to  mention  the  name  of  Je- 
sus among  the  people,  nor  to  disturb  the  public  peace  with 
any  new  doctrines.  Saint  Peter  answered  in  the  same  words 
as  before,  that  God  was  to  be  obeyed  preferably  to  men. 
The  answer  threw  the  council  into  a  violent  ferment ;  they 
swelled  with  rage  ;  they  stormed,  and  threatened  the  apostles 
with  instant  death ;  when  Gamaliel,  a  wise  and  prudent  Pha- 
risee, rose  up  to  make  them  hear  reason,  and  to  calm  their 
passions.     With  a  soft  and  soothing  eloquence,  he  dissuaded 


KfiE  vii.j  NEW  TESTAMENT.  437 

them  from  acts  of  violence,  and  convinced  them,  that  they 
had  no  other  measure  to  take  than  that  of  moderation  ;  that, 
if  this  new  doctrine  was  the  invention  of  men,  it  w^ould  of  it- 
self soon  fall  to  nought ;  but,  if  it  sprung  from  God,  that  it 
would  be  rashness  in  them  to  oppose  it.  They  agreed  to 
follow  his  advice,  and  to  dismiss  the  apostles,  after  having 
scourged  and  strictly  charged  theib  never  to  speak  again  in 
the  name  of  Jesus.  The  apostles  went  from  the  presence  of 
the  council  rejoicing,  because  they  had  been  accounted  w^or- 
thy  to  suffer  reproach  for  the  name  of  Jesus.  Their  zeal 
was  not  damped  by  suffering ;  they  preached  daily  in  the 
temple,  and  from  house  to  house  ceased  not  to  teach  the  faith 
and  doctrine  of  Jesus  Christ. 

Soon  after  this  some  discontentedness  arose  amongst  the 
faithful  themselves.  The  Jewish  converts,  who  were  from 
Greece,  murmured  against  those  of  Judea,  and  complained, 
even  to  the  apostles,  that  their  widows  were  neglected.  The 
apostles  bade  them  choose  out  seven  discreet  and  virtuous 
men,  who  should  take  upon  them  the  management  of  those 
things,  which  they  in  the  daily  ministry  of  the  word  could 
not  attend  to.  By  common  consent,  seven  men  were  ac- 
cordingly chosen ;  the  apostles  laid  their  hands  upon  them, 
and  ordained  them  deacons.  The  most  eminent  of  these 
seven  was  Stephen,  who  to  a  natural  greatness  of  soul  unit- 
ed an  ardent  zeal  for  the  cause  of  God.  Full  of  the  Holy 
Ghost,  he  exerted  the  force  of  that  sacred  eloquence,  which 
distinguished  him  above  the  rest,  in  instructing  the  people  in 
the  knowledge  of  salvation.  His  enemies  strained  every 
nerve  to  silence  Iiim,  but  were  not  able  to  resist  the  wisdom 
and  the  spirit,  that  spoke  by  his  tongue.  They  had  recourse 
to  violence  ;  they  suborned  false  witnesses  to  say  that  he 
ceased  not  to  speak  against  the  temple  and  the  law ;  that  he 
had  blasphemed  against  God  and  Moyses.  He  was  summon- 
ed to  appear  before  the  council,  and  answer  to  the  charge, 
which  was  brought  against  him.  Stephen  stood  in  the  midst 
of  the  assembly  :  they  all  fixed  their  eyes  upon  him  ;  for 
there  was  something  so  charming  in  his  looks,  that  his  fare 
seemed  as  if  it  were  the  face  of  an  angel.  Being  questioned 
by  the  high-priest,  he  entered  into  a  short  detail  of  the  sa- 
cred history  from  Abraham  down  to  that  time  :  he  upbraided 
them  for  tlieir  incredulity  and  obstinacy  in  resisting  the  Holy 
Spirit,  and  concluded  by  telling  them  that,  like  to  their  hard- 
ened forefathers,  who  had  persecuted  the  prophets,  they  had 
made  themselves  the  betrayers  and  murderers  of  the  just 
37  • 


m.  '"  HISTORY  OF  THE  [age  vii. 

One,  whose  coming  the  prophets  had  foretold.  His  words 
cut  them  to  the  very  heart ;  they  gnashed  their  teeth  at  him 
through  anger  and  desire  of  revenge.  The  holy  Levite  stood 
for  some  time  silent,  looking  up  steadfastly  to  heaven,  and  at 
last  exclaimed,  Behold,  I  see  the  heavens  opened,  and  the 
Son  of  man  standing  on  the  right  hand  of  God !  Then  the 
Jews,  as  though  he  had  uttered  blasphemy,  stopped  their 
ears,  and,  rushing  furiously  upon  him,  hurried  him  out  of  the 
city  to  a  place  where  they  stoned  him  to  death.  A  young 
man,  called  Saul,  kept  the  garments  of  those  who  stoned  him. 
Stephen  fell  upon  his  knees,  and,  whilst  his  enemies  hurled 
their  stones  at  him,  most  earnestly  called  upon  Jesus  not  to 
lay  the  sin  to  their  charge  ;  and,  when  he  had  ended  his  prayer, 
he  slept  happily  in  the  Lord. 

Saint  Stephen  is  the  first  of  those  innumerable  martyrs, 
who  have  since  shed  their  blood  for  Jesus  Christ.  The  cha- 
rity he  expressed  for  his  executioners  in  the  very  act  of  his 
martyrdom  shows  him  to  have  been  the  true  disciple  of  his 
divine  Master.  He  had  reprimanded  his  enemies  with  some 
degree  of  severity,  but  that  severity  was  inspired  by  the  love 
he  bore  them.  He  reproached  their  incredulity  with  zeal, 
but  without  bitterness.  He  was  a  dove,  says  saint  Austin, 
whose  anger  had  no  gall.  If  he  was  strong  in  his  expressions, 
it  was  to  break  the  hardness  of  their  hearts.  At  the  same 
time  that  he  glowed  with  zeal  for  their  salvation,  he  offered 
up  his  blood  to  God  for  those  who  spilt  it. 

Samaritans  baptized  and  confirmed.  Acts  8.    [A.  D.  34. 

Upon  the  death  of  saint  Stephen,  a  grievous  persecution 
commenced  against  the  Church  at  Jerusalem.  Saul,  an  ac- 
tive zealot,  distinguished  himself  by  his  violences,  entering 
into  the  houses  of  the  faithful,  and  dragging  away  men  and 
women  into  prison.  A  general  consternation  prevailed 
amongst  the  ministers  of  God's  word  ;  all  except  the  apostles 
fled  from  the  storm,  and  dispersed  themselves  through  the 
country  of  Judea  and  Samaria.  The  dispersion  of  the  faith- 
ful contributed  to  the  propagation  of  the  Gospel ;  for  they 
preached  the  word  of  God  wherever  they  went ;  and  then  it 
was,  that  the  town  of  Samaria  became  acquainted  with  the 
name  of  Christ  by  the  ministry  of  Philip,  one  of  the  seven 
deacons.  This  holy  man  accompanied  his  preaching  with 
many  miracles ;  the  Samaritans  ran  in  crowds  to  hear  him  ; 
they  believed,  and  were  baptized.     Amongst  the  number, 


AGE  VII.]  NEW  TESTAMENT.  439 

there  was  one  Simon,  a  noted  magician,  who,  by  his  sorce- 
ries, had  long  imposed  upon  the  people :  this  man,  after  he 
had  received  baptism,  attached  himself  particularly  to  Philip. 
The  apostles,  being  informed  that  the  Samaritans  had  receiv- 
ed the  word  of  God,  judged  it  necessary  to  provide  them  im- 
mediately with  those  spiritual  helps,  which  Jesus  Christ  had 
appointed  to  confirm  the  faith  of  his  followers  against  the  ter- 
rors of  persecution.  Saint  Peter  and  saint  John  were  deput- 
ed to  go  to  Samaria  for  that  purpose  :  when  the  two  apostles 
came  thither,  they  prayed  for  the  new  converts,  that  they 
might  receive  the  Holy  Ghost ;  and  no  sooner  did  they  lay 
their  hands  upon  them,  than  they  accordingly  received  the 
Holy  Ghost.  Simon,  observing  the  visible  effects  which  en- 
sued from  the  mysterious  imposition  of  hands,  was  carried 
away  by  a  wicked  desire  of  performing  the  like  wonder,  and 
therefore  offered  money  to  the  apostles,  if  they  would  grant 
him  the  power  of  conferring  the  Holy  Ghost  in  the  same 
manner.  Keep  thy  money  to  thyself,  said  saint  Peter,  and 
let  it  perish  with  thee,  since  thou  hast  wickedly  thought 
that  the  gift  of  God  may  be  purchased  with  silver.  Guilty 
of  the  same  crime,  and  liable  to  the  same  curse,  are  also  they, 
who,  like  Simon,  shall  presume  at  any  time  to  barter  spiritual 
things  for  temporal. 

The  apostles  returned  to  Jerusalem,  and  saint  Philip  was 
admonished  by  an  angel  to  go  towards  the  great  road,  which 
led  from  Jerusalem  to  Gaza.  When  he  came  thither,  he  saw 
a  chariot  going  on,  and  in  it  an  eunuch  of  great  authority  under 
(Jandace,  the  queen  of  Ethiopia.  This  man  had  been  to  pay 
his  homage  to  God  in  the  temple  of  Jerusalem,  and  was 
upon  his  return  home  :  he  had  the  Scriptures  open  before 
him,  and  sat  reading  the  prophecy  of  Isaiah.  IMiilip  was  in- 
spired to  go  up  to  him,  and,  as  he  approaciied, distinctly  heard 
what  the  eunuch  said  ;  for  lie  read  aloud.  Do  you  think  you 
understand  what  you  read  ?  said  Philip  to  him.  And  how 
should  I,  replied  the  eunuch,  unless  I  had  some  one  to  explaia 
it  to  me  ?  Come  into  the  chariot,  and  sit  by  me.  The  pas- 
sage of  the  prophecy,  which  he  was  reading,  was  this  :  Likt 
a  sheep  was  he  led  to  the  slaui(htci\  atidy  as  a  mute  lamb  Uf>- 
der  the  hands  of  his  shearer ^  he  opened  not  his  mouth.  Is  it 
of  himself  or  of  another,  that  the  prophet  here  speaks?  said 
the  eunuch.  Philip  then  began,  and  instructeil  him  in  the 
belief  and  doctrine  of  Jesus  Christ.  The  eunuch  listened 
with  attonlion,  lost  not  a  single  word  that  was  sicken  to  him, 
and,  being  thoroughly  persuaded  of  the  truth  he  heard,  asked, 


440  HISTORY  OF  THE  [age  vii 

when  they  came  to  a  certain  water,  what  hindered  him  from 
being  baptized.  Nothing,  answered  Philip,  if  you  only  be- 
lieve. I  do,  replied  the  eunuch  ;  I  believe  that  Jesus  Christ 
is  the  Son  of  God :  then,  commanding  the  chariot  to  stand 
still,  and  going  down  with  Philip  into  the  water,  he  was  bap- 
tized. As  soon  as  the  ceremony  was  over,  the  Spirit  of  the 
Lord  miraculously  took  away  Philip,  and  the  eunuch  saw  him 
no  more.  Happy  in  himself,  and  thankful  for  the  grace  which 
God  had  conferred  upon  him  in  so  wonderful  a  manner,  he 
cheerfully  pursued  his  journey  to  Ethiopia  ;  and  Philip  con- 
tinued preaching  the  Gospel  through  all  the  cities  from  Azo- 
tus,  till  he  came  to  Csesarea. 

Conversion  of  Saul,     Acts  9.  [A.  D.  34. 

The  powerful  effect  of  saint  Stephen's  prayer  for  his  per- 
secutors appears  in  the  conversion  of  Saul.  Saul  was  a  na- 
tive of  Tarsus  in  Cilicia,  warm  and  violent  in  his  temper,  and, 
as  he  says  of  himself,  a  most  zealous  stickler  for  the  traditions 
of  his  forefathers.  He  had  signalized  himself,  as  we  have 
seen,  in  the  perse^cution  at  Jerusalem,  and  from  that  time 
breathed  nothing  but  blood  and  slaughter  against  the  disciples 
of  our  Lord.  Not  satisfied  with  what  he  had  already  done 
against  them,  he  appHed  to  the  high-priest  for  credentials, 
which  he  easily  obtained,  and  set  out  with  full  powers  to  Da- 
mascus, to  seize  all  he  could  find  there  of  that  persuasion,  and 
to  bring  them  bound  in  chains  to  Jerusalem.  When  he  came 
near  to  the  town  of  Damascus,  he  was  suddenly  surrounded 
by  a  strong  light  from  heaven,  much  brighter  than  the  sun, 
and,  falling  on  the  ground,  heard  a  voice  speaking  to  him  in 
the  Hebrew  tongue,  Saul,  Saul,  why  dost  thou  persecute  me  ? 
Lord,  who  art  thou  ?  replied  Saul.  I  am  Jesus,  whom  thou 
persecutest,  said  he.  Saul  then  trembled,  and  astonished, 
cried  out.  Lord,  what  wilt  thou  have  me  do  ?  Rise  up,  said 
Jesus,  go  into  the  city,  and  there  it  shall  be  told  thee  what 
thou  must  do.  The  men  who  accompanied  him  stood  amaz- 
ed ;  for,  though  they  saw  no  one,  they  nevertheless  heard  the 
voice.  Saul  arose  from  the  ground,  and  found,  though  his 
eyes  were  open,  that  he  could  not  see.  His  attendants  took 
him  by  the  hand,  and  conducted  him  to  Damascus,  where  he 
remained  blind  for  three  days,  without  eating  or  drinking  the 
whole  time.  There  was  at  Damascus  a  certain  disciple,  nam- 
ed Ananias,  whom  our  Lord  in  a  vision  ordered  to  go  into 
the  street  which  was  called   Straight,  and  to  inquire  at  the 


AGE  VII.]  NEW  TESTAMENT.  441 

house  of  Judas  for  one  Saul  of  Tarsus.  Ananias  was  startled 
at  the  order,  and  represented  to  the  Lord  what  a  violent  man 
this  Saul  was,  what  cruelties  he  had  committed  aj^ainst  the 
saints  in  Jerusalem,  and  with  what  powers  he  was  now  come 
to  Damascus.  Nevertheless,  go  thy  way,  said  our  Lord,  for 
this  man  is  to  me  a  vessel  of  election,  destined  to  carry  my 
name  before  the  Gentiles,  and  kings,  and  the  children  of  Is- 
rael. Ananias  went  to  the  j^ace  appointed,  and,  being  intro- 
duced to  the  man  he  asked  ior,  thus  said :  Brother  Saul,  the 
Lord  Jesus,  who  appeared  to  thee  in  the  way,  as  thou  earnest, 
hath  sent  me  hither,  that  thou  mayest  receive  thy  sight,  and 
be  filled  with  the  Holy  Ghost :  he,  at  the  same  time,  laid  his 
hands  upon  Saul,  and  immediately  there  fell  from  his  eyes 
something  like  scales.  Saul  at  the  moment  recovered  his 
sight,  and,  rising  up,  was  baptized.  He  remained  for  some 
days  with  the  disciples  at  Damascus,  appearing  at  times  in 
the  Jewish  synagogue,  and  publicly  declaring  Jesus  to  be 
Christ  the  Son  of  God.  All  who  saw  him  stood  astonished 
at  the  change,  and  wondered  to  hear  the  man  speak  so  strenu- 
ously in  support  of  the  doctrine  which  they  knew  he  came  to 
persecute. 

Saint  Paul,  according  to  the  account  he  gives  of  himself  to 
the  Galatians,  remained  not  long  at  Damascus,  before  he  re- 
tired into  Arabia.     In  that  retirement  he  spent  near  tl  :   . 
years,  without  any  communication  with  the  Jews,  till  he  r 
back  to  Damascus.     a\iter  his  return  he  bogan  to  preach  thi 
faith   of  Christ,  and  addressed  his  discourse  chiefly  to  tlu' 
Jews,  who,  not  being  able  to  withstand  his  arguments,  and  yet 
not  willing  to  embrace  his  doctrine,  sought  to  take  away  his 
life.     Though  he  would  have  been  happy  to  seal  the  trui 
the  effusion  of  his  blood,  yet,  in  hopes  of  reserving  hiui  , ,. 
for  some  greater  good,  by  labouring  for  the  salvation  of  ot))- 
ers,  he  permitted  his  friends  to  let  him  down  t't   •a   "  --^    ■ 
basket  by  night,  and  so  escaped  out  of  the  ban 
mies.     He  went  straight  to  Jerusalem,  v  '  i\ 

known  for  his  former  violences.     The  faii  i\t  «1 

no  certain  account  of  his  conversion,  and  were  ahai 
ing  near  him,  till  Barnabas  introduced  him  to  the  np<>  * 

Peter  and  saint  James.  As  soon  as  the  historv 
sion  was  known,  he  was  received  with  open  aii 
ted  amongst  the  disciples  of  Jesus  Christ.     Hi  loru- 

salcm  was  no  longer  than  fifteen  days;  for  li  ^  i  zeal 
would  not  suffer  him  to  remain  either  silent  or  inactive.  He 
drew  upon  hin^srlfa  persecution,  which  must  have  ended  in 

Kkk 


442  HISTORY  OF  THE  [age  vii 

his  death,  if  the  hrethren  had  not  prevented  it  by  sending  him 
away  to  Csesarea  and  Tarsus. 

The  conversion  of  Saul  was  once  the  joy  of  the  Church, 
and  is  still  its  consolation.  The  riches  of  the  divine  mercy 
are  not  limited :  they  are  sometimes  poured  out  upon  the 
hearts  even  of  the  most  obdurate.  From  being  a  violent  per- 
secutor of  Christ's  Church,  Saul  became  her  zealous  defen- 
der, and  successful  propagator  ^f  her  doctrine.  The  most 
habituated  sinner,  as  long  as  life  remains,  is  never  to  despair. 
The  Almighty  has  his  moments  and  his  times  of  grace  ;  he 
may  strike,  and  humble  the  sinner  to  the  very  earth ;  and 
happy  will  the  sinner  be,  if,  in  the  spirit  of  saint  Paul,  he  as 
promptly  answers,  Lord,  what  wilt  thou  have  me  do  ? 

Cornelius  baptized.     Acts  10.  [A.  D.  39. 

While  Saul  was  preparing  himself  for  the  apostleship  of  the 
Gentiles,  saint  Peter  wrought  great  wonders,  and  made  many 
conversions  amongst  the  Jews.  The  Church  was  restored  to 
peace  ;  the  faithful  in  Judea,  Galilee,  and  Samaria,  practised 
the  most  perfect  virtues,  and  enjoyed  the  consolation  of  the 
Holy  Ghost.  Saint  Peter  made  his  apostolical  excursions 
through  the  country,  visiting  and  confirming  his  little  flock  by 
word  and  w^ork.  At  Lydda  he  healed  Eneas,  who  for  eight 
years  had  been  confined  to  his  bed  by  a  palsy,  and  at  Joppa 
he  raised  to  life  a  woman  called  Tabitha,  who  was  remark- 
able for  her  alms  to  the  poor.  During  his  stay  at  Joppa,  he 
::  "^.  was  called,  by  divine  appointment,  to  communicate  the  faith 
i^*^%'also  to  the  Gentiles  in  the  person  of  Cornelius,  a  centu- 
'  rion  in  the  Italian  cohort.  This  man  is  much  commended  by 
the  sacred  historian  for  the  regularity  of  his  family,  for  his 
piety  to  God,  and  his  alms-deeds  to  the  poor.  Being  at  Cae- 
sarea  he  was  favoured  one  day  with  the  apparition  of  an 
angel,  who  told  him,  that  God  had  heard  his  prayers,  and 
accepted  his  alms :  but  that  he  must  send  men  to  Joppe,  and 
call  to  him  one  Simon,  who  was  surnamed  Peter,  and  lodged 
in  the  house  of  Simon,  a  tanner,  by  the  sea-side,  by  whom  he 
would  be  informed  w^hat  was  moreover  required  of  him. 
Almighty  God  might  as  easily  have  commissioned  the  angel 
to  instruct  Cornelius,  as  to  bid  him  send  for  saint  Peter.  But 
it  is  his  divine  will,  that  a  due  respect  be  paid  to  those  pow- 
ers, which  he  has  established  upon  earth  ;  and,  in  seeking  the 
instruction  we  stand  in  need  of,  he  expects  we  should  submit 
to  ask  it  of  those,  whom  in  his  wisdom  he  has  commanded  us 


AGE  VII.  I  NEW  TESTAMENT.  443 

to  hear.  When  the  angel  was  departed,  Comelius  called  two 
of  his  servants,  to  whom  he  related  the  vision,  and  sent  them 
to  Joppe.  They  reached  the  town  next  day  about  noon. 
Saint  Peter  at  that  very  time  was  gone  into  an  upper  room 
of  the  house,  where  he  lodged,  and,  being  at  his  prayers,  fell 
into  an  ecstasy  of  mind.  He  saw  the  heavens  opened,  and 
from  thence  a  sort  of  vessel  descending,  like  a  great  sheet, 
let  down  by  the  four  corners,  in  which  there  was  a  variety 
of  living  creatures,  of  fowls,  reptiles,  and  four-footed  beasts. 
He  heard  at  the  same  time  a  voice,  telling  him  to  kill  and  eat. 
Far  be  it  from  me,  replied  the  saint,  to  eat  of  any  thing  that 
is  unclean  :  to  whom  the  voice :  Call  not  that  unclean,  which 
God  hath  purified.  This  was  repeated  to  him  three  times 
over,  and  presently  the  vessel  was  taken  up  into  heaven. 
Now,  whilst  Peter  was  doubting  within  himself  what  could 
be  the  meaning  of  this  mysterious  vision,  the  centurion's  ser- 
vants came  to  the  house,  and  inquired  for  him.  The  Spirit 
of  God  bade  him  go  down  to  them,  telling  him  they  came 
by  his  orders.  The  apostle,  therefore,  went  down  to  the 
men,  and  asked  them  what  they  came  for.  They  made  an- 
swer, that  Cornelius,  a  centurion,  a  just  and  virtuous  man, 
being  warned  by  an  angel,  had  sent  them  to  desire  he  would 
return  with  them  to  their  master's  house  in  Caesarea.  Saint 
Peter  detained  the  men  that  night,  and  set  off  with  them 
next  morning  in  company  of  some  of  the  brethren  from  Jop- 
pe. Cornelius,  in  the  interim,  had  assembled  his  friends  and 
acquaintances,  waiting  with  impatience  the  apostle's  arrival ; 
and  no  sooner  was  he  told  of  his  being  come,  than  he  went 
out  to  meet  and  salute  him,  which  he  did  with  profound  re- 
spect, according  to  the  eastern  custom,  and  bowed  himself 
down  to  his  feet.  The  humble  apostle  was  disturbed  at  the 
extraordinary  respect  which  the  centurion  paid  him,  and,  put- 
ting out  his  hand  to  help  him  up,8aid,  I  am  but  a  man,  undeserv- 
ing of  so  much  honour.  He  entered  with  him  into  the  house, 
and,  seeing  the  many  Gentiles  who  were  there  assembled, 
began  to  tell  them,  how  great  an  aversion  a  Jew  had  to  visit 
or  converse  with  Gentiles,  but  that  God,  by  a  special  vision, 
had  signified  to  him  not  to  call  any  man  unclean;  that  he  had, 
therefore,  obeyed  their  message,  and  desired  to  hear  for  what 
reason  (hey  had  sent  for  him.  The  centurion  then  related 
his  vision  at  full  length,  and  concluded  by  saying,  that  all 
there  present  were  ready  to  receive  whatever  commands  the 
Lord  should  communicate  to  them  by  his  mouth.  Saint  Pe- 
ter answered,  that  God  was  not  a  respecter  of  persons ;  that 


444  HISTORY  OF  THE  [age  vii. 

of  whatsoever  nation  men  might  be  by  descent  or  birth,  he 
excepted  none  from  his  mercy,  as  long  as  by  faith  and  good 
works  they  sincerely  sought  to  please  him.  After  that,  he 
explained  the  doctrine,  the  life,  the  death,  and  resurrection 
of  Jesus  Christ,  of  whom  the  prophets  had  given  testimony, 
in  whom  alone  there  was  remission  of  sins,  and  whom  the 
Father  had  appointed  to  be  judge  of  the  living  and  the  dead. 
While  he  was  thus  speaking,  the  Holy  Ghost  descended  upon 
all  those  who  heard  him  :  they  were  presently  endowed  with 
the  gift  of  tongues,  and  began  to  glorify  God,  which  deter- 
mined the  apostle  to  baptize  them  upon  the  spot.  Saint  Pe- 
ter, after  some  days'  stay  at  Ca^sarea,  went  to  Jerusalem, 
where  he  found  himself  much  censured  by  the  Jewish  con- 
verts for  his  communication  with  the  uncircumcised  Gentiles. 
The  humble  apostle  did  not  pretend  to  silence  them  by  au- 
thority ;  he  saw  their  complaints  arose  from  prejudice,  and 
sought  to  set  them  right  by  explaining  the  matter  to  them. 
He  disdained  not,  says  saint  Gregory,  to  enter  into  the  justi- 
fication of  his  own  conduct  before  his  inferiors,  and  related 
to  them  his  own  and  the  centurion's  vision.  In  confirmation 
of  the  fact,  he  referred  them  to  the  Jewish  witnesses,  whom 
he  had  taken  with  him  from  Joppe,  and  concluded,  that  it  did 
not  behove  him  to  withstand  God,  and  refuse  baptism  to  those 
who  had  received  the  Holy  Ghost  as  w^ell  as  they. 

Saint  Peter  delivered  out  of  Prison.  Acts  12.   [A.  D.  41. 

The  favourable  account  which  saint  Peter  gave  of  his  ex- 
cursion to  Caesarea  immediately  silenced  the  objections  of 
those  who  had  been  ready  to  find  fault :  the  faithful  were 
happy  to  see  the  Gentiles  thus  called  to  partake  with  them 
in  the  grace  of  eternal  life,  and  exceedingly  rejoiced  when 
they  were  likewise  informed  of  the  great  numbers,  who  had 
embraced  the  faith  at  Antioch.  Barnabas,  a  good  man,  as 
the  Scripture  witnesses,  full  of  faith  and  the  Holy  Ghost, 
was  sent  thither  to  promote  the  work,  which  the  grace  of 
God  had  so  happily  begun.  Upon  his  arrival,  he  could  not 
but  rejoice  at  the  pleasmg  prospect  of  religion  :  an  extensive 
field  was  opened  to  his  zeal ;  the  harvest  of  souls  was  very 
great,  the  workmen  few.  He  encouraged  them  to  persevere 
in  the  happy  course  they  had  undertaken,  and  went  to  Tar- 
sus in  quest  of  Saul.  He  found  him,  and  brought  him  back 
to  Antioch,  where  they  employed  themselves  for  a  whole 
year  in  the  service  of  the  Lord  :  they  preached,  they  instruct- 


AGE  VII.]  NEW  TESTAMENT.  445 

ed,  they  laboured  with  unwearied  zeal,  and  had  the  consola- 
tion to  see  their  labours  crowned  with  success.  The  prose- 
lytes they  made  were  very  numerous,  and  each  one  vied 
with  his  neighbour  in  the  study  of  good  works ;  then  and 
there  it  was,  that  the  followers  of  Christ's  doctrine  were  first 
distinguished  by  the  name  of  Christians.  About  the  same  time 
there  came  prophets  thither  from  Jerusalem,  and  amongst 
them  one,  called  Agabus,  who  foretold  a  great  famine.  The 
Christians  were  alarmed  at  the  prophecy,  and  began  to  pro- 
vide against  the  time  of  distress,  which  happened  under  Clau- 
dius. They  collected  considerable  sums,  which  they  put  into 
the  hands  of  Saul  and  Barnabas,  for  the  relief  of  their  bre- 
thren dwelling  in  Judea.  The  Church  of  Jerusalem  was  at 
that  time  sorely  aggrieved  by  a  persecution,  which  Herod, 
at  the  instigation  of  the  Jews,  had  commenced  against  the 
faithful :  the  wicked  king  had  already  slain  saint  James,  the 
brother  of  saint  John,  and  was  then  meditating  the  death  of 
saint  Peter.  Having  caused  him  to  be  apprehended  during 
the  Easter  time,  he  kept  him  in  prison,  under  a  strong  guaid, 
till  the  holy  days  were  over,  when  he  intended  to  bring  him 
forth  to  the  people.  The  faithful  were  in  the  deepest  con- 
sternation at  the  disastrous  event,  rightly  judging  that  the 
welfare  of  the  flock  was  closely  connected  with  that  of  the 
pastor,  and,  therefore,  day  and  night  did  they  send  up  tlieir 
most  fervent  prayers  to  Heaven  for  his  deliverance.  The 
Almighty  graciously  heard  their  petition,  and  delivered  his 
apostle  on  the  very  night  that  preceded  his  intended  execu- 
tion. Bound  with  two  chains,  saint  Peter  lay  asleep  between 
two  soldiers  in  the  prison,  perfectly  resigned  within  himself 
either  to  life  or  death,  when  an  angel  of  the  Lord  came  with 
great  brightness  to  the  place,  and,  striking  him  on  the  side, 
said,  Arise  quickly.  That  moment  the  chains  fell  off  from 
the  apostle's  hands ;  he  speedily  arose,  put  on  his  sanduls, 
threw  his  garment  round  him,  and  followed  the  angel  through 
the  fust  and  second  ward,  till  they  came  to  the  iron  gate, 
which  led  to  the  city.  At  their  approach,  th6  gate  of  itself 
flew  open,  and  they  went  on  to  the  end  of  the  street,  where 
the  angel  left  him.  The  saint  then  came  to  himself, — for 
hitherto  he  seemed  to  have  been  in  a  dream, — and  Siiid,  Now 
I  know  that  the  Lord  hath  sent  his  angel,  and  delivered  me 
from  the  hand  of  Herod,  and  from  all  the  expectations  of  the 
Jews.  Musing  on  the  event,  he  came  to  tlie  bouse  of  Mary, 
the  mother  of  Mark,  and  knocked  at  the  gate.  Many  of  the 
faithful  were  there  met  to  pray  :  a  girl,  willed  Rhode,  hcar- 
38 


446  HISTORY  OF  THE  [age  vii. 

ing  some  one  knock,  went  to  hearken  at  the  door,  and  im- 
mediately knew  it  to  be  Peter's  voice ;  instead  of  letting  him 
in,  she  ran  back,  in  a  transport  of  joy,  to  acquaint  the  company 
that  Peter  was  at  the  gate.  They  told  her  she  had  lost  her 
senses  ;  but  she  positively  assured  them  that  so  it  was :  still 
they  would  not  believe  her,  and  said  it  was  his  angel  she 
had  heard.  Peter,  in  the  mean  while,  continued  knocking ; 
they  then  went  to  the  door,  and,  on  opening  it,  saw  him,  and 
were  astonished.  He  beckoned  to  them  with  his  hand  not 
to  say  a  word,  silently  entered  the  house,  and  gave  them  an 
account  of  what  God  had  done  for  him.  When  he  had  finish- 
ed his  narration,  he  desired  them  to  repeat  it  to  James,  and 
the  rest  of  the  brethren,  and  hastened  immediately  out  of  the 
city  as  privately  as  he  could. 

The  wonderful  release  of  saint  Peter  out  of  prison  has 
been  thought  to  be  of  such  importance  to  the  Church,  that 
she  has  instituted  a  day  of  thanksgiving  to  God  on  that  ac- 
count. She  then  experienced,  as  she  has  often  experienced 
since,  that  God  is  the  sovereign  Disposer  of  all  things  here 
below  ;  that  he  sets  what  bounds  he  pleases  to  the  power  of 
tyrants  ;  that  he  opens  or  shuts  the  prisons  at  his  nod  ;  and 
makes  even  the  passions  of  men  subservient  to  his  will  in 
the  execution  of  his  unchangeable  decrees. 

Labours  of  Saint  Paul,    Acts  13,  <^c.       [A.  D.  44. 

Saint  Luke  makes  little  mention  of  saint  Peter  after  his 
miraculous  deliverance  out  of  prison,  and  fills  up  the  remain- 
ing part  of  his  history  with  the  transactions  chiefly  of  saint 
Paul.  This  holy  apostle,  soon  after  he  had  brought  to  Jeru- 
salem the  charitable  collections  made  by  the  Christians  of 
Antioch,  was,  by  a  particular  inspiration  of  the  Holy  Ghost, 
ordained,  with  Barnabas,  the  apostle  of  the  Gentiles,  which 
was  done  by  fasting  and  praying,  and  imposing  hands  upon 
them.  Immediately  after  their  ordination,  they  directed  their 
apostolical  course  to  the  city  of  Seleucia,  and  from  thence 
sailed  into  Cyprus,  where  they  preached  the  word  of  God  in 
the  Jewish  synagogues  through  the  whole  island,  till  they 
came  to  Paphos,  upon  the  coast.  They  there  met  with  Ser- 
gius  Paulus,  the  proconsul,  a  prudent  man,  who  desired  to 
hear  them  preach.  Sergius  was  charmed  with  the  doctrine 
he  heard,  owned  himself  convinced,  and  would  immediately 
have  embraced  the  truth,  had  it  not  been  for  the  dissuasions 
of  a  Jewish  magician,  whose  name  was  Bariesus,  or  Elyma^. 


AGE  VII.]  NEW   TESTAMENT.  447 

The  apostle  was  grieved  to  see  a  bar  put  to  the  Gospel  by  a 
false  prophet  of  his  own  nation  :  full  of  the  Holy  Ghost,  he 
arraigned  the  magician  for  his  hypocrisy,  and  denounced  the 
wrath  of  God  upon  him,  telling  him  he  should  become  blind, 
nor  see  the  sun  for  a  time.  The  threat  was  no  sooner  spoke 
than  executed:  struck  blind  upon  the  spot,  the  impostor 
could  no  longer  find  his  way  about  without  some  friendly 
hand  to  guide  his  steps.  The  proconsul  profited  by  the  ma- 
gician's misfortune,  and,  as  he  admired,  so  he  readily  behev- 
ed)  and  embraced  the  doctrine  of  Jesus  Christ.  From  this 
date  we  find  the  apostle  of  the  Gentiles  no  longer  called  by 
the  name  of  Saul,  which,  from  the  proconsul's  surname,  as  it 
is  supposed,  was  changed  into  Paul. 

The  two  apostles  sailed  from  Cyprus  to  Perge  in  Pamphy- 
lia,  and  from  thence  went  to  Antioch  in  Pisidia.  Saint  Paul, 
according  to  his  custom,  entered  the  Jewish  synagogue,  and, 
in  a  long  discourse,  established  the  doctrine  and  divinity  of 
Jesus  Christ.  He  was  desired  by  many  of  his  audience,  as 
they  went  out,  to  speak  again  on  the  same  subject  on  the  next 
Sabbath.  The  jealous  rulers  of  the  synagogue,  perceiving 
that  he  made  many  proselytes,  rose  up  against  him,  and,  by 
the  disturbances  they  raised,  drove  him  and  Barnabas  out  of 
the  country.  The  apostles  repaired  to  Iconium  in  Lycaonia, 
where  they  made  many  converts  both  of  the  Jews  and  Geu- 
tiles.  But,  a  persecution  being  raised  by  the  unbcliovinfic 
Jews,  they  were  soon  after  forced  to  fly  to  the 
Derbe  and  Lystra.  The  miracle  which  saint  Paul  here  u  i . 
upon  a  man,  who  had  been  a  cripple  from  his  mother's  >\ « 
made  the  superstitious  heathens  believe  they  were  two  un- 
ties in  human  shape,  that  had  come  amongst  tbem  :  thoy 
fancied  Barnabas  to  be  Jupiter,  and  Paul,  for  1        '  •* 

of  speech,  to  be  Mercury  :  the  priest  of  Jupiter  \\ 

oxen,  and  crowned  them  with  garlands  before  tlu 
sacrifice  in  their  honour.     The  apostles  ran  in  ha 
deluded  multitude,  tore  their  garments,  and  excM  r 

eloquence   to   convince   them   that   they  were   al^  il 

men  like  themselves,  and  that  not  to  them,  but  to  the  sove- 
reign Creator  of  the  universe,  sacrifice  was  only  due.  It  was 
with  great  difficulty  that  the  people  were  prevailed  upon  to  de- 
sist. A  few  days  after,  so  unconstant  are  the  honours  bestowed 
by  an  undiscerning  multitude,  the  Lystrians  started  into  the 
opposite  extreme.  Excited  by  the  slanders  of  certain  Jews 
who  arrived  from  Iconium,  they  laid  hands  upon  saint  Paul, 
dragged  him  out  of  the  town,  where  they  stoned  and  left 


448  HISTORY  OF  THE  [age  vii. 

him  for  dead.  When  the  barbarians  were  gone,  he  rose  up. 
and  entered  into  the  city.  Next  morning  he  set  oflfwith 
Barnabas  to  Derbe,  visited  the  towns  and  provinces  through 
which  they  had  aheady  passed,  preaching,  confirming,  and 
ordaining  priests,  wherever  they  went,  and  returned  to  An- 
tioch  in  Syria.  There  they  called  the  faithful  together,  to 
whom  they  related  what  great  things  God  had  done  by  their 
hands,  and  what  a  door  was  opened  for  the  Gospel  amongst 
the  Gentiles.  On  that  occasion,  a  difficulty  was  started  by 
some  Jewish  converts,  who  contended  that  the  ceremonies 
of  the  Mosaic  law  ought  to  be  observed  by  those  who  were 
converted  of  the  Gentiles.  In  a  question  of  that  nature, 
where  men  were  strongly  biassed  by  the  prejudice  of  educa 
tion,  nothing  could  be  decided  by  private  authority.  Saint 
Paul,  therefore,  and  Barnabas,  were  deputed  to  consult  the 
apostles  and  priests  of  Jerusalem  upon  that  subject.  It  was 
in  the  year  fifty-one.  The  apostles  and  bishops  met  in  coun- 
cil ;  saint  Peter,  as  president  over  all  the  rest,  opened  the 
subject  of  debate.  After  a  full  discussion  of  the  matter,  a 
decision  was  formed  in  the  name  of  the  Holy  Ghost,  and  of 
all  assembled.  That  the  burden  of  the  Mosaic  law  was  not 
to  be  imposed  upon  their  believing  brethren  of  the  Gentiles. 
The  decision  was  received  at  Antioch  with  great  joy  and 
respect. 

Saint  Paul  remained  some  time  at  Antioch,  when  he  invit- 
ed Barnabas  to  accompany  him  in  visiting  the  Churches  they 
had  founded  ;  but  a  dispute  arising  between  them,  whether 
John,  surnamed  Mark,  should  go  with  them  or  not,  they  se- 
parated, and  saint  Paul  chose  Silas  for  his  companion.  He 
visited  the  cities  of  Syria  and  Cilicia,  where  he  had  already 
preached  the  word  of  God,  and,  coming  to  Troas,  was  called 
by  special  revelation  into  Greece.  At  Lystra  he  associated 
to  himself  a  faithful  disciple  and  companion  of  his  travels, 
whose  name  was  Timothy.  With  him  and  Silas  he  passed 
through  Phrygia  and  Galatia,  and,  setting  sail  from  Troas  for 
Macedonia,  came  to  Philippi.  Here  saint  Paul  having  cast  a 
pythonical  spirit  out  of  a  young  woman,  he  and  Silas  were 
carried  before  the  magistrates,  who  ordered  them  to  be 
scourged,  and  cast  into  prison.  The  holy  prisoners  being  at 
their  prayers,  a  sudden  earthquake  shook  the  foundation  of 
the  prison,  and  set  open  the  doors.  The  jailor  went  in,  fell 
down  at  their  feet^  and  was  converted.  The  magistrates 
sent  their  sergeants  next  morning  to  let  the  prisoners  go. 
Saint  Paul  complained,  that,  being  a  Roman  citizen,  he  had 


AGE  VII.]  NEW  TESTAMENT.  449 

been  illegally  treated,  and  therefore  would  not  depart  till 
the  magistrates  themselves  should  come  and  dismiss  them 
honourably.  The  holy  apostle  continued  his  journey  to 
Thessalonica,  where  he  preached  with  great  success,  till  the 
violence  of  the  Jews  forced  him  to  retire  to  Berea.  He  there 
met  with  the  like  persecution  ;  wherefore,  leaving  Silas  and 
Timothy  behind  him,  he  went  to  Athens,  where  he  convert- 
ed Denis,  the  learned  areopagite.  From  Athens  he  directed 
his  course  to  Corinth,  and  to  Ephesus,  in  the  province  of 
Ionia,  in  all  which  places  he  converted  great  numbers  to  the 
Christian  faith,  and  established  Church  discipline  amongst 
them.  The  zeal  of  the  great  apostle  seemed  to  quicken  as 
he  went ;  the  more  he  suffered,  the  more  his  heart  was  on 
fire  :  the  Jews  persecuted  him  in  every  place  he  came  to  ; 
but  the  more  he  was  opposed,  the  more  he  strove  to  make 
Jesus  Christ  known  and  honoured  amongst  the  nations. 

Sufferings  of  Saint  Paul.  Acts  22, 23,  &c.      [A.  D.  60. 

Saint  Paul  allowed  himself  no  rest ;  he  never  ceased  an- 
nouncing Jesus  Christ,  and  him  crucified,  through  all  the  dif- 
ferent states  of  Greece  and  Asia  Minor :  from  province  to 
province,  from  one  island  to  another,  he  passed  with  indefa- 
tigable labour,  braving  every  danger  by  land  and  sea,  as  his 
pastoral  solicitude  for  the  different  Churches  called  him. 
When  he  could  not  visit  them  in  person,  he  instructed,  repre- 
hended, and  exhorted,  as  charity  directed,  by  his  epistles. 
The  glory  of  God  and  the  salvation  of  souls  were  the  only 
objects  that  occupied  the  thoughts  of  that  zealous  apostle. 
Though  he  had  great  difficulties  to  struggle  with,  he  was  com- 
forted to  see  his  preaching  seconded  by  the  faith  of  thou- 
sands, and  his  endeavours  perfected  by  the  special  grace  of 
almighty  God.  For  it  was  not  by  himself,  as  lie  says,  but  by 
the  grace  of  God  with  him,  that  he  performed  such  wonders. 
The  gift  of  miracle  was  so  conspicuous  in  him,  that  oven  the 
handkerchiefs  and  aprons,  which  had  touched  his  IhmIv,  heal- 
ed the  sick,  and  put  the  infernal  spirits  to  flight.  From  visit- 
inn;  the  Churches  of  Asia,  He  was  called  to  Jerusalem,  where 
he  foresaw  great  trials  would  befall  him.  For,  having  boon 
ordained  the  apostle  of  the  Gentiles,  the  Jews  of  Jerusalem 
looked  upon  him  as  an  enemy  to  their  law  and  the  holy  tem- 
ple. He  had  not  been  there  many  days,  before  the  city 
in  an  uproar.  They  seized  him  in  the  very  temple,  dr. 
him  forth,  and,  amidst  a  riotous  crowd  of  citizens,  \\ 
3i5  •  L  L  L 


45a  HISTORY  OF  THE  [age  vu 

paring  to  kill  him,  when  the  Roman  tribune,  being  apprized 
of  the  tumult,  took  with  him  a  file  of  soldiers,  and  hastened 
to  the  place.  The  Jews,  being  awed  bj  the  soldiers'  presence, 
left  off  beating  the  blessed  apostle,  and  the  tribune,  imme- 
diately laying  hold  of  him,  commanded  him  to  be  bound  in 
chains,  asking  who  he  was,  and  what  he  had  done.  Some 
cried  out  one  thing,  some  another  :  nothing  was  to  be  heard 
but  clamour  and  tumult.  The  tribune,  therefore,  not  being 
able  to  learn  any  thing  for  certain  amidst  such  confusion,  or- 
dered his  soldiers  to  lead  off  the  prisoner  to  their  quarters. 
The  people  followed  with  loud  cries  and  insolence,  demand- 
ing his  death.  The  apostle  asked  the  tribune's  leave  to  speak 
to  them  ;  which  being  granted,  he  made  a  sign  with  his  hand 
to  the  people,  as  he  stood  upon  the  stairs,  and,  there  being  a 
profound  silence,  he  began  to  harangue  them  in  the  Hebrew 
tongue.  He  gave  them  a  clear  and  circumstantial  account  of 
his  birth  at  Tarsus,  and  education  at  Jerusalem,  of  his  doc- 
trine and  zeal  for  the  law  of  his  forefathers,  of  his  former 
violence  against  the  Christians,  of  his  conversion  and  mission 
amongst  the  Gentiles.  They  listGned  with  great  attention, 
till  he  mentioned  the  Gentiles ;  they  then  interrupted  him, 
and  cried  out,  that  such  a  man  was  not  fit  to  live.  The 
tribune  conveyed  him  away  within  the  quarters,  ordering 
him  to  be  scourged  and  put  to  the  torture,  that  he  might 
know  why  they  thus  cried  out  against  him.  When  they  had 
bound  him,  Paul  asked  the  centurion  whether  it  was  lawful 
to  scourge  a  Roman  citizen  uncondemned.  The  centurion, 
hearing  that,  went  to  the  tribune,  and  told  him  this  man  was 
a  Roman  citizen.  Fearful  of  the  consequences,  the  tribune 
was  sorry  for  having  bound  him,  came  straight  to  the  holy 
apostle,  unloosed  his  chains,  and  appointed  the  next  day  for 
him  to  plead  his  cause  before  a  council  of  the  Jews.     • 

The  council  was  composed  of  two  different  sects,  of  Pha- 
risees and  Sadducees,  who  were  equally  as  violent  in  temper 
as  they  were  opposite  in  opinion  concerning  the  doctrine  of 
spirits  and  a  future  resurrection.  Saint  Paul  took  advantage 
of  that  disagreement  of  his  judges,  and  professed  himself  of 
the  Pharisean  sect  in  his  belief  and  hope  of  the  resurrection 
of  the  dead.  The  council  was  thereupon  divided  in  their 
judgments  for  and  against  him  ;  the  dispute  grew  warm,  and 
the  tribune,  being  apprehensive  lest  Paul  might  be  torn  to 
pieces  by  them,  ordered  a  guard  of  soldiers  to  go  and  bring 
him  safe  vvitbin  the  quarters.  The  Jews  were  not  yet  satis- 
fied ;  their  malice  against  the  holy  apostle  was  implacable, 


AGE  VII.]  NEW  TESTAMENT.  451 

and  more  than  forty  of  the  most  fiery  zealots  bound  them- 
selves by  oath  neither  to  eat  nor  drink  till  they  should  see 
him  dead.  Saint  Paul  received  notice  of  this  conspiracy  from 
his  sister's  son,  and  acquainted  the  tribune  with  it ;  who,  for 
his  security,  ordered  a  strong  body  of  troops  to  escort  him  out 
of  town,  and  convey  him  to  Felix,  the  governor  at  Caesarea. 
Fehx  at  first  sight  discovered  his  innocence,  yet,  being  in 
hopes  of  extorting  money  from  him  for  his  release,  kept  him 
two  years  a  close  prisoner,  till  Festus  arrived  to  succeed  him 
in  the  government  of  the  province.  The  Jews  presented  a 
petition  to  the  new  governor,  that  he  would  order  Paul  to  be 
sent  from  Caesarea  to  Jerusalem.  Had  their  request  been 
granted,  their  design  was  to  have  assassinated  him  upon  the 
road.  The  apostle  knew  their  intention,  and  had  no  other 
way  of  preventing  its  effect,  than  by  appealing  to  Csesar. 
Festus  promised  him  he  should  be  sent  to  Rome.  A  few 
days  after,  king  Agrippa  came  to  salute  Festus  at  Caesarea : 
their  conversation  turned  upon  the  subject  of  saint  Paul : 
Agrippa  had  heard  much  of  the  wonderful  man,  and  was  eager 
to  see  him.  Festus  promised  him  he  should  both  see  and 
hear  him.  Next  day  the  venerable  prisoner  was  brought 
forth  into  the  hall  of  audience,  before  the  principal  men  of  the 
city,  and  permitted  to  speak  for  himself.  The  holy  apostle 
began  by  saying  how  happy  he  was  in  being  permitted  to 
plead  before  Agrippa,  and,  in  the  sequel  of  his  discourse, 
spoke  with  such  strength  and  eloquent  simplicity  of  expres- 
sion, that  Agrippa  told  him  in  the  end,  he  had  almost  persuad- 
ed him  to  beconiQ  a  Christian.  He  proved  his  innocence 
so  much  to  the  satisfaction  of  all  who  heard  him,  that  both 
Festus  and  Agrippa  publicly  declared,  he  might  have  been  set 
at  liberty,  if  he  had  not  appealed  to  Ciesar.  Saint  Paul  wan 
therefore  committed  to  the  care  of  Julius,  a  centurion,  who 
had  orders  to  conduct  him  to  Hon^.  Having  takeiHeave  of 
his  friends,  he  was  put  on  board  a  ship  with  other  priioneni, 
and,  after  a  long  m  ^  us  navigation  throligh  boisterous 

winds  and  seas,  wa  sliipw^ecked-Mipon  the  coast  of 

Malta.     The  ship  went  lo  pieces  u|)on  tli<  the  cri*w 

got  safe  ashore,  where  they  experienced  i;n  auty  from 

the  inhabitants.  Saint  Paul  having  gathered  a  bundle  of 
sticks,  and  laid  them  uj)(>n  the  fire,  which  was  kindled  to  drj 
their  clothes,  a  viper  came  out  of  the  heat,  fastened  to 
his  hand,  and  there  hung  :  the  barbarians  from  thence  con- 
cluded him  to  be  a  murderer,  whom  the  divine  justice  had 
overtiUven  by  land,  after  having  spared  him  at  sea.    But,  whea 


452  HISTORY  OF  THE  [age  vii. 

they  saw  him  shake  off  the  venomous  creature  into  the  fire, 
without  receiving  any  hurt,  they  altered  their  opinion,  and 
fancied  him  to  be  a  god.  The  apostle,  during  his  stay  there, 
employed  his  miraculous  power  in  favour  of  the  sick,  and, 
amongst  others,  healed  the  father  of  Publius,  who  was  gover- 
nor of  the  island.  At  the  end  of  three  months  he  embarked 
again,  and,  passing  by  several  places,  landed  at  Puteoli,  and 
from  thence  went  to  Rome.  He  there  met  with  courteous 
treatment  from  the  Romans,  being  permitted  to  remain  unmo- 
lested in  his  own  private  lodging,  under  a  single  guard,  and 
to  see  whom  he  pleased.  He  remained  a  prisoner  in  that 
manner  for  two  years,  during  which  time  he  ceased  not  to 
preach  the  faith  of  Christ  to  all  who  came  to  see  him,  and 
made  many  converts,  even  of  Caesar's  household,  as  we  ga- 
ther from  his  Epistle  to  the  Philippians. 

Saint  Luke  here  finishes  his  history  of  the  Acts  of  the  Apos- 
tles. Of  all  the  holy  fathers,  who  have  left  us  their  com- 
ments upon  saint  Paul,  saint  Chrysostom  seems  to  have  car 
ried  his  ideas  of  him  to  the  highest  point  of  panegyric.  He 
speaks  with  raptures  of  his  virtues,  and  displays  the  flowers 
of  his  golden  eloquence  in  setting  forth  the  praises  of  a  saint, 
the  memory  of  whose  sufferings  gave  him  singular  comfort 
and  encouragement  amidst  the  like  trials,  which  he  himself 
had  to  undergo  in  the  cause  of  Jesus  Christ. 

Revelations  of  Saint  John,     c.l.  [A.  D.  94. 

Although  the  Revelations  of  saint  John  are  full  of  mys- 
tery, and  obscure  in  themselves,  yet  the  saints  and  inter- 
preters of  the  holy  Scripture  esteem  them,  as  a  prophetic 
and  instructive  history  of  Christ's  Church,  from  its  first  esta- 
blishment upon  earth  to  its  final  triumphant  state  in  heaven. 
The  first  part  relates  to  the  particular  Churches  that  were 
founded  in  Asia  Minor ;  the  latter  part  regards  the  Catholic 
Church  at  large.  The  sacred  intelligence  is  conveyed  under 
the  mysterious  symbols  of  seals,  trumpets,  and  vials.  There 
are  seven  seals,  to  each  of  which  correspond  a  trumpet  and 
a  vial,  and  they  denote  as  many  periods  of  time,  into  which 
this  last  and  seventh  age  of  the  world  is  subdivided.  At  the 
beginning  of  each  period,  the  Lamb  is  represented  as  opening 
one  of  the  seals,  which  encloses  the  great  events  that  are  to 
befall  the  Church  during  that  period.  An  angel  in  conse- 
quence sounds  the  trumpet,  to  give  the  alarm,  as  it  were,  to 
mankind,  on  account  of  the  evils  that  are  going  to  ensue ; 


AGE  VII.]  NEW  TESTAMENT.  453 

while  another  angel  pours  out  the  vial  of  divine  vengeance 
upon  sinners,  in  punishment  of  the  evils  they  have  brought 
upon  the  Church. 

The  apostoUc  prophet  tells  us,  that,  being  in  the  island  of 
Patmos,  whither  he  had  been  banished  by  the  emperor  Do- 
raitian,  he  was  in  the  spirit  upon  the  Lord's  day,  and  heard 
behind  him  the  shrill  voice,  as  it  were  of  a  trumpet,  telling 
him  to  write  down  what  he  saw.  He  turned  himself  round, 
and  beheld  seven  golden  candlesticks,  in  the  midst  of  which 
there  stood  a  person  like  unto  the  Son  of  man,  clothed  with 
a  garment  down  to  his  feet,  and  girted  round  about  the  breast 
with  a  golden  girdle.  His  venerable  locks  were  as  white  as 
snow,  his  eye-balls  flamed  like  fire,  his  feet  like  burnished 
brass,  and  his  voice  resembled  the  sound  of  many  rushing 
waters.  In  his  right  hand  he  bore  seven  stars  ;  from  his 
mouth  came  out  a  sharp  two-edged  sword ;  his  whole  coun- 
tenance shone  like  the  sun.  Struck  at  the  awful  appearance, 
saint  John  fell  down  at  his  feet^  as  though  he  had  been  dead. 
The  mysterious  personage  then  laid  his  right  hand  upon  hira, 
saying,  Fear  not :  I  am  the  First  and  the  Last,  and  alive,  and 
I  was  dead  ;  and,  behold,  I  am  living  for  ever  and  ever.  The 
seven  stars  you  see  in  my  right  hand  represent  as  many  an- 
gels, or  bishops  of  the  seven  Churches  in  Asia,  signified  by 
the  seven  candlesticks.  What  you  therefore  see,  write  in  a 
book,  and  send  it  to  the  seven  Churches.  To  the  angel  of 
£phesus  say,  that  I  commend  him  for  the  labours  he  has  en- 
dured, for  his  zeal  against  the  deeds  of  the  impious,  and  for 
his  patience  and  suffering ;  but  that  I  have  something  against 
him,  for  having  fallen  from  his  first  fervour.  Let  him,  there- 
fore, reflect  from  whence  he  is  fallen,  and  do  penance.  To 
the  angel  of  Smyrna  impart  the  words  of  consolation  amidst 
the  sufferings  of  persecution  and  slander,  which  he  is  forced 
to  undergo.  Let  him  prepare  for  new  conflicts,  and  perse- 
vere, as  he  has  begun,  faithrul  unto  the  end  :  I  will  ^ife  him 
the  crown  of  life.  Tell  the  angel  of  Pai]gamu8,  that  his  stead- 
fast faith  is  acceptable  to  me,  hut  that  f  expect  him  to  show 
more  vigour  against  the  teachers  of  wicked  doctrine  ;  U  '  ' 
do  penance,  or  I  will  come  quickly  to  him.  Tell  the  li  ^ 
of  Thyatira,  that  I  see  his  charity  to  the  poor,  his  fortitude  in 
suflerings,  and  his  fervour  in  good  works  ;  but  that  I  have 
something  against  him,  because  he  sufTers  the  false  prophet- 
ess Jezabel  to  seduce  my  servants.  Inform  the  bishop  of 
Sardis,  that  he  is  dead  in  the  sight  of  God,  though  he  has  the 
name  of  being  alive :   his  works  are  imperfect.     Let  him  do 


454  HISTORY  OF  THE  [age  vii 

penance,  and  remember  what  talents  he  has  received,  and 
what  he  has  heard ;  else  I  will  come  and  surprise  him,  like 
a  thief  in  the  night.  Let  the  angel  of  Philadelphia  know, 
that  I  love  him  on  account  of  his  fidelity  and  patience  in  suf- 
ferings ;  that  I  will  strengthen  him  against  the  hour  of  temp- 
tation, and  make  him  a  pillar  in  the  temple  of  my  God.  In 
the  last  place,  tell  the  bishop  of  Laodicea,  that  I  cannot  bear 
him  on  account  of  his  tepidity,  and  that  I  am  ready  to  cast 
him  from  me  :  he  thinks  himself  rich,  and  does  not  see  that 
he  is  miserable,  and  poor,  and  blind,  and  naked.  Let  him, 
therefore,  purchase  of  me  the  purest  gold,  that  he  may  be- 
come rich,  and  provide  himself  with  white  garments,  that  the 
shame  of  his  nakedness  may  not  appear. 

The  judgments  here  passed  by  Jesus  Christ  upon  those  re- 
spectable prelates  of  the  Church,  are  a  subject  of  alarm  to  all 
Christians,  who  are  upon  their  way  towards  heaven.  Jesus 
Christ  revealed  to  his  beloved  apostle,  says  saint  Gregory, 
the  good  which  those  seven  bishops  had  performed,  and  yet 
declared  that  they  had  penance  still  to  do,  for  the  evil  which 
had  crept  in  amongst  their  good  works.  In  the  strictness  of 
his  justice  he  discerned  the  progress  they  had  made  in  virtue, 
and  noticed  the  degrees  they  had  fallen  from  their  first  fer- 
vour. From  amidst  their  shining  actions  he  distinguished 
each  single  fault,  and  let  not  pass  any  one  speck,  that  disfi- 
gured the  beauty  of  their  virtues.  A  single  omission  of  duty, 
one  neglect  of  vigour,  when  it  was  called  for,  provoked  his 
displeasure  ;  and  nothing  but  a  timely  repentance  could  secure 
the  most  venerable  and  otherwise  virtuous  personages  from 
being  removed  from  their  station,  and  seeing  their  crowns 
given  to  others.  In  this  mysterious  revelation,  continues 
the  holy  pontiff,  Jesus  Christ  informs  us,  how  little  the  most 
virtuous  Christians  have  to  glory  in,  and  how  great  reason 
they  have  to  humble  themselves  before  God.  If  we  only 
dive  into  our  own  hearts,  and  with  an  impartial  eye  survey 
the  foldings  of  our  conscience,  we  shall  discover  more  than 
enough  to  confound  our  pride,  and  to  give  us  a  mistrust  of  all 
the  good  we  can  think  ourselves  possessed  of. 

Opening  of  the  Heavens.     Apoc.  4. 

From  that  first  scene,  which  was  exhibited  upon  the  earth 
to  saint  John,  he  was  in  spirit  rapt  up  to  heaven.  The 
heavens  opened  to  his  view,  and  a  voice  like  that  of  a  trum- 
pet summoned  him  to  come  and  see  the  things  which  were  to 


AOE  vii.]  NEW  TESTAMENT.  455 

happen  in  after  times.  Behold  !  a  throne  was  set  in  heaven, 
and  upon  the  throne  One  sitting,  whose  appearance  was  as 
the  brilliant  jasper  and  sardine  stone.  A  bright  rainbow, 
like  an  emerald,  extended  itself  over  the  throne,  and  edged 
it  round  with  a  variegated  crown  of  the  most  lively  colours. 
In  a  circle  round  the  throne  stood  four-and-twenty  seats,  on 
which  there  sat  four-and-twenty  elders,  robed  in  white,  with 
crowns  of  gold  upon  their  heads.  From  the  throne  there 
issued  out  lightnings,  and  thunders,  and  voices :  before  the 
throne  were  seven  burning  lamps,  which  are  the  seven  spirits 
of  God  :  far  and  wide,  as  if  it  were  the  floor  of  heaven,  was 
expanded  a  boundless  plain,  resembling  the  glassy  surface  of 
a  calm  and  transparent  sea.  In  the  midst,  and  round  about 
the  throne,  stood  four  living  creatures,  full  of  eyes  on  every 
part  of  them.  The  first  of  these  creatures  hac}  the  resem- 
blance of  a  lion  ;  the  second  of  a  calf;  the  third  of  a  man  ; 
and  the  fourth  of  an  eagle  upon  the  wing.  They  ceased  not, 
day  and  night,  crying  out,  Holy,  holy,  holy  is  the  Lord  God 
Almighty,  who  was,  who  is,  and  who  is  to  come  !  And  whilst 
the  four  living  creatures  proclaimed  that  canticle  <  ^  lo 

Him  who  sat  upon  the  throne,  the  four-and-twt  vs 

prostrated  themselves  before  him,  and  laid  their  crou  iii.  at  liis 
(ect^  saying,  Thou  art  worthy,  O  Lord  our  God,  to  receive 
u;lory,  and  honour,  and  power,  because  thou  hast  created  all 
things  ;  and  for  thy  will  they  were,  and  have  been  created, 
in  the  right  hand  of  Him  who  sat  upon  the  throne,  saint 
John  saw  a  book  written  on  every  side,  ;»n'l  <•  led  with  se- 
ven seals.  A  mighty  angel  advanced,  and  i)ed,witha 
loud  voice,  if  any  one  was  there  worth}  iu  ujuu  the  book, 
a!id  to  loose  the  seven  seals  thereof :  and  no  one  wa.s  found. 
Saint  John  upon  that  potired  out  a  flood  of  tears,  and  one  of 
the  elders  said  to  him.  Weep  not ;  for,  behold,  the  Lion  of  the 
tribe  of  Juda,  the  root  of  David,  has  conoucrecf  by  his  death, 
and  merited  the  power  of  openine  the  Wik,  ami  of  loosing 
the  seven  seals  thereof.  Saint  Jonn  4heA  looked,  and  saw, 
st'uuling  in  the  midst  of  that  celestial  assembly,  a  Lamb  with 
seven  horns  and  seven  eyes,  lesemhling  a  victim  that  had 
been  slain.  The  Lamb  advanced,  and  took  the  book  out  of 
the  hand  of  Him  who  sat  upon  the  tlirone^  and  opened  it : 
at  that  moment  the  four  living  creatures,  and  the  four-and- 
twenty  eldei^,  fell  down  before  him  ;  each  one  having  in  his 
hand  a  harp  and  golden  vial  full  of  fragrant  oilours,  which  are 
the  prayers  of  the  saints.  They  all  began  a  new  canticle  of 
praise  in  honour  of  the  Lamb,  saying,  Thou  art  ^  0 


466  HISTORY  OF  THE  [age  vii. 

Lord,  to  take  the  book,  and  open  the  seals  thereof;  because 
thou  hast  been  slain,  and  by  thy  blood  hast  redeemed  us  unto 
God  out  of  every  tribe  and  nation  upon  the  earth.  At  the 
same  time  thousands  and  thousands  of  angels  raised  their 
voices  in  honour  of  the  Lamb  that  was  slain,  every  crea- 
ture which  is  in  heaven,  and  on  the  earth,  and  in  the  sea, 
joining,  and  singing  benediction,  and  glory,  and  power,  to 
Him  who  sitteth  upon  the  throne,  and  to  the  Lamb  for  ever 
and  ever  :  and  the  four  living  creatures  said.  Amen. 

The  holy  fathers  seem  lost  in  admiration  at  the  profound 
homage,  which  the  happy  citizens  of  heaven  pay  to  Jesus 
Christ,  as  saint  John  has  described  him  under  the  emblema- 
tical figure  of  the  Lamb.  To  him  is  given  all  power  in  hea- 
ven and  on  earth  ;  the  power  of  disclosing  those  mysterious 
secrets,  which  had  been  sealed  up  in  the  bosom  of  the  Divi- 
nity, and  which  none  but  a  God-man  could  dive  into.  By 
his  death  and  resurrection  he  has  imparted  to  us  a  knowledge 
of  which  the  world  was  ignorant  before  :  consequently,  great 
is  the  obligation  we  ^re  under  of  paying  him  our  most  grate- 
ful homage  :  wonderful  are  the  secrets  of  his  kingdom,  which 
he  has  revealed  unto  us,  and  unremitting  ought  to  be  our  en- 
deavours to  attain  it.  To  join  those  heavenly  quires,  and  to 
sing  the  praises  of  our  Creator  eternally  with  them,  is  the 
object  of  our  hope,  and  the  completion  of  our  purest  desires. 

The  seven  Seals,     Apoc.  6. 

The  Lamb,  having  received  the  book,  began  to  exercise 
his  power  in  opening  the  seven  seals,  which  were  set  upon 
it.  Upon  his  opening  the  first  seal,  one  of  the  living  crea- 
tures cried  out,  with  a  voice  as  loud  as  thunder.  Come  and 
see.  Saint  John  looked,  and,  behold,  a  white  horse,  the  em- 
blem of  triumph.  His  rider  was  equipped  with  a  bow,  and 
had  a  crown  upon  his  head,  like  some  mighty  conqueror,  go- 
ing forth  in  quest  of  victory.  At  the  second  seal  there  ap- 
peared another  horse,  that  was  red,  the  baleful  token  of  war. 
To  him,  who  sat  thereon,  was  given  a  great  sword,  and  pow- 
er to  kindle  bloody  strifes  amongst  men,  and  to  banish  peace 
from  the  face  of  the  earth.  At  the  third  seal  there  went  forth 
a  black  horse,  tlie  representative  of  famine,  and  he,  who  sat 
upon  him,  held  a  pair  of  scales  in  his  hand.  At  his  appear- 
ance, a  voice  was  heard,  saying.  Two  pounds  of  wheat  for  a 
penny ;  and  thrice  two  pounds  of  barley  for  a  penny  ;  but  the 
wine  and  oil  hurt  thou  not.     At  the  fourth  seal  appeared  a 


AGE  vii.J  NEW  TESTAMENT.  457 

pale  horse,  the  ghastly  mark  of  pestilence.  His  rider  was 
called  Death,  and  hell  followed  him.  His  power  extended 
over  the  four  parts  of  the  earth,  to  destroy  mankind  by  the 
sword,  by  famine,  pestilence,  and  the  beasts  of  the  earth. 
At  the  fifth  seal,  saint  John  saw  under  the  altar  the  souls  of 
them,  who  had  been  slain  for  the  word  of  God  ;  and  they  cri- 
ed with  a  loud  voice  to  the  Lord,  holy  and  true,  to  justify 
their  cause  on  earth.  To  each  one  of  these  a  white  robe 
was  given,  and  they  were  told  to  rest  a  while,  till  the  num- 
ber should  be  filled  up  of  their  brethren,  who  were  to  fall  a 
sacrifice,  like  them,  in  testimony  of  the  truth.  At  the  sixth 
seal,  those  deadly  terrors  ensued,  which  shall  strike  the  wick- 
ed at  the  approach  of  God's  avenging  day.  For  there  was  a 
great  earthquake,  the  sun  became  black  as  sackcloth  of  hair, 
the  moon  grew  red  as  blood,  and  the  stars  from  heaven  fell 
upon  the  earth.  The  heaven  itself  shrunk  back  like  a  book, 
or  a  sheet  of  parchment  that  is  rolled  together ;  the  moun- 
tains and  the  islands  were  shaken  out  of  their  places ;  the 
kings  of  the  earth,  the  princes  and  mighty  warriors,  the  rich 
and  powerful,  ran  to  hide  themselves  in  dens  and  caverns  of 
the  earth.  Overwhelmed  with  terror,  they  called  upon  the 
rocks  and  mountains  to  fall  down,  and  screen  them  from  the 
face  of  Him  who  sitteth  u])on  the  throne,  and  from  the  wrath 
of  the  Lamb. 

Such  is  the  description  of  those  alarming  images,  which 
were  revealed  to  saint  John.  The  dreadful  display  of  di- 
vine justice,  and  the  terrors  of  the  wicked  at  the  exiwctation 
of  evils  that  they  fear,  are  exhibited  in  such  striking  colours, 
lliat  we  cannot  but  tremble  at  the  imperfect  glimpse  we  catch 
of  them.  The  obscurity,  in  which  these  truths  arc  revealed 
at  present,  discloses  enough  to  fix  our  faith,  and,  at  the  sjime 
time,  excites  our  apprehensions  of  something  still  more  terri- 
l)]c  than  we  can  yet  discover.  I  am  persundrd,  nays  Niint 
I  )onnis  of  Alexandria,  that  the  Revelations  of  saint  John  are  as 
sublime  in  themselves  as  they  are  unintelligible  to  man. 
Though  I  do  not  comprehend  the  words  I  i*ead,  yet  I  know 
tlioy  contain  something  great;  the  truth,  though  concealed 
in  obscurity,  is  not  less  im|>ortant.  I  pretend  not  to  set  my- 
self up  as  a  competent  judge  of  these  matters,  nor  do  I  mea- 
sure them  by  the  littleness  of  my  own  capacity  :  hut,  tnistmg 
more  to  divine  faith  than  to  human  reason,  I  firmly  believe 
those  revealed  points,  though  above  the  reach  of  my  weak 
oomprohension.  My  respect  for  divine  revelation  is  not  les- 
sened by  its  being  obscure  ;  I  rcspectfullv  receive  the  truth 
SO  M'm  m 


458  HISTORY  OF  THE  [age  vii. 

which  is  revealed,  and  silently  adore  the  mysteries  which  I 
cannot  comprehend. 

The  seven  Trumpets,    Apoc.  8. 

When  the  Lamb  had  opened  the  seventh  seal,  there  was 
silence  in  heaven,  as  it  were  for  half  an  hour.  Saint  John 
then  observed  seven  angels,  each  with  a  trumpet  in  his  hand, 
standing  in  the  presence  of  God  ;  another  angel  came  at  the 
same  time,  having  a  golden  censer,  and  placed  himself  before 
the  altar.  He  was  presented  with  incense,  that  he  might 
offer  of  the  prayers  of  all  the  saints  upon  the  golden  altar, 
which  was  erected  before  the  throne  of  God.  For  by  the 
incense  the  prayers  of  the  saints  were  represented,  and  the 
smoking  fragrance  ascended  up  before  God  from  the  hand  of 
the  angel.  The  angel  after  that  filled  his  censer  with  fire 
from  the  altar,  and,  casting  it  upon  the  earth,  there  ensued 
great  earthquakes,  and  thunders,  and  voices. 

The  seven  angels  then  prepared  themselves  to  sound  the 
trumpets.  At  the  sound  of  the  first  angel's  trumpet,  there 
fell  upon  the  earth  a  storm  of  hail  and  fire,  mingled  with 
blood,  which  destroyed  a  third  part  of  the  earth  and  trees, 
and  burned  up  all  the  green  grass.  The  second  angel  sound- 
ed his  trumpet,  and,  as  it  were,  a  huge  burning  mountain  was 
thrown  into  the  sea ;  a  third  part  of  the  sea  was  thereby  turn- 
ed into  blood  ;  a  third  part  of  the  creatures  which  had  life  in 
the  sea  died,  and  of  the  ships  a  third  part  likewise  perished. 
At  the  blast  of  the  third  angel,  there  fell  from  heaven  a  blaz- 
ing star,  like  a  torch  ;  and  the  name  of  that  star  was  called 
Wormwood  :  it  fell  upon  a  third  part  of  the  springs  and  rivers, 
the  waters  of  which,  being  poisoned  in  their  source,  became 
bitter,  and  many  men  died  thereof.  The  fourth  angel  sound- 
ed his  trumpet,  and,  behold,  a  third  part  of  the  sun,  of  the 
moon,  and  of  the  stars,  was  smitten  with  darkness ;  so  that  the 
day  and  the  night  were  deprived  of  one  third  of  their  usual 
light.  At  that  moment  an  eagle  flew  through  the  midst  of 
heaven,  screaming  with  a  loud  voice.  Wo,  wo,  wo  to  the  m- 
habitants  of  the  earth,  by  reason  of  the  evils,  which  the  three 
other  angels  were  ready  to  denounce. 

By  the  exhibition  of  these  awful  scenes,  as  they  were 
»hown  to  saint  John,  it  appears  how  dreadful  the  judgments 
are,  which  an  offended  God  will  pour  out  upon  those  who 
slight  his  justice,  and  abuse  his  mercy.  He  warns  sinners 
long  beforehand  of  the  severe  punishment,  which  awaits  the 


AGEvii.j  NEW  TESTAMENT.  459 

impenitent  in  another  world.  He  sends  forth  his  angels,  the 
ministers  of  his  holy  word,  to  rouse  mankind  out  of  the  le- 
thargy of  sin,  to  awaken  in  them  a  respect  for  his  sacred  law, 
and  a  fear  of  offending  him.  He  calls  the  sinner  to  repent- 
ance ;  he  patiently  waits  his  return  ;  but  he  waits  not  beyond 
the  term  that  his  wisdom  has  fixed ;  he  suffers  not  his 
patience  to  be  abused  with  impunity  :  when  the  time  of 
mercy  is  run  out,  every  thing  then  becomes  subservient  to 
his  justice. 

The  Locusts,     Apoc.  9. 

The  fifth  angel  having  sounded  his  trumpet,  saint  John 
saw  a  star  fall  from  heaven  to  the  earth,  and  to  him  was  given 
the  key  of  the  bottomless  pit.  He  opened  the  mouth  of  the 
pit,  from  whence  a  thick  smoke  arose,  as  from  a  burning  fur- 
nace ;  and  the  light  of  the  sun  and  the  air  were  darkened. 
From  the  smoke  of  the  pit  there  swarmed  out  locusts,  which 
had  the  power  of  scorpions  to  vex  and  sting  mankind.  But 
their  power  was  restrained  to  those  men,  only,  who  had  not 
the  seal  of  God  upon  their  forehead  :  nor  were  they  permit- 
ted to  hurt  the  trees,  or  the  grass,  or  any  green  thine  of  the 
earth.  Neither  had  they  a  power  given  them  over  the  lives 
of  men  :  their  power  was  not  to  kill,  but  to  torment  for  five 
months ;  and  the  pain  they  caused  was  like  to  that  of  a 
scorpion,  when  he  striketh  a  man.  In  those  days,  says  the 
sacred  text,  men  shall  seek  death,  and  shall  not  find  it ;  thej 
shall  wish  to  die,  and  death  shall  fly  from  them.  The  shape 
of  those  monsters  was  like  to  that  of  a  war-horse,  prepared 
for  battle.  They  wore  on  their  heads  a  sort  of  glittering 
crown,  like  gold  ;  in  their  face  they  resembled  men,  had  the 
hair  of  women,  and  the  teeth  of  lions.  They  were  armed 
with  iron  breast-plates,  and  the  noise  they  made  with  their 
wings  was  like  the  rumbling  sound  of  many  horses  and  ehn* 
I  lots  rushing  on  to  battle.  They  had  a  tail  like  that  of  a 
scorpion,  and  in  their  tail  a  sting.  They  had  over  them  a 
king,  the  angel  of  darkness  from  the  bottomless  pit,  whose 
name  was  Abaddon,  that  is  to  say,  the  Destroyer.  This  was 
lie  first  of  the  three  last  woes  spoken  by  the  eagle.  The 
.Mxtli  angel  tlien  sounded  his  trumpet,  Und  from  the  four  cor- 
ners of  the  golden  altar  was  heard  a  voice,  saying  to  him, 
liCt  loose  the  four  angels  that  are  hound  in  the  great  Hiver 
Euphrates.  The  four  angels  were  accordingly  loosed,  who 
were  prepared  for  an  hour,  and  a  day,  and  a  month,  and  a 


460  HISTORY  OF  THE  [age  vii. 

year,  to  destroy  the  third  part  of  men.  Their  preparations 
for  war  were  immediately  formidable  ;  the  number  of  their 
troops  amounted  to  two  hundred  millions.  Saint  John  says 
he  saw  their  horses  and  their  riders.  The  riders  were  co- 
vered with  breast-plates  of  fire,  of  hyacinth,  and  brimstone  : 
the  horses  had  heads  like  lions,  and  from  their  mouths  issued 
forth  fire,  and  smoke,  and  brimstone.  The  power  of  those 
horses  was  in  their  mouths  and  in  their  tails  ;  for  their  tails 
were  like  to  serpents  :  they  had  heads,  and  with  them  they 
hurt.  By  them  a  third  part  of  men  was  slain,  and,  of  those 
who  survived,  none  repented  of  their  sins,  none  refrained 
from  the  works  of  iniquity ;  nor  did  they  cease  from  their 
idolatrous  worship  of  devils  and  molten  gods. 

To  the  locusts  and  the  horses,  who  are  described  by  saint 
John  to  have  such  power  in  their  mouths  and  tails,  saint 
Gregory  compares  all  hypocrites  and  false  teachers.  For 
these  also  under  their  lips  have  venom  and  a  sting,  with 
which  they  wound  and  hurt  mankind  ;  under  the  disguise  of 
a  glittering  outside  they  walk  abroad,  and,  as  they  want  nei- 
ther art  to  flatter  nor  abilities  to  please,  work  themselves 
by  degrees  into  favour  with  the  people  and  potentates  of  the 
earth,  in  order  to  gain  their  wicked  ends.  Thus  it  w^as  that 
the  Arians,  like  other  sectaries  of  every  age  and  clime,  im- 
posed upon  the  world,  and  maintained  a  formidable  party 
against  the  Church,  till,  being  broken  by  intestine  jars  and 
disputes  of  doctrine  amongst  themselves,  they  sunk  at  last, 
like  insects,  into  the  earth  again,  from  whence  they  sprung. 

The  mysterious  Book,     Apoc.  10. 

Saint  John  saw  another  mighty  angel  descend  from  hea- 
ven, clothed  with  a  cloud,  and  crowned  with  a  rainbow  on 
his  head  :  his  face  shone  like  the  sun,  and  his  feet  were  as 
pillars  of  fire.  In  his  hand  he  held  a  little  book,  which  was 
open ;  then,  setting  his  right  foot  upon  the  sea,  and  his  left 
upon  the  land,  he  cried  out  as  loud  as  is  the  roaring  of  a  lion, 
and  was  answered  by  seven  voices,  that  uttered  their  senten- 
ces in  thunder.  Saint  John  was  about  to  write  the  things 
which  the  seven  thunders  had  uttered,  when  a  voice  from 
heaven  bade  him  seal  them  up,  and  write  them  not.  The 
angel,  still  standing  upon  the  land  and  sea,  lifted  up  his  hand 
to  heaven,  and  swore  by  Him  who  liveth  for  ever  and  ever, 
who  hath  created  the  heaven,  the  earth,  the  sea,  and  all 
things  in  them,  that  time  should  be  no  more  ;  that,  as  soon  a'l 


AUE  vn,|  NEW  TESTAMENT.  44il 

the  seventh  angel  should  begin  to  sound  his  trumpet,  the 
mystery  of  God  should  be  finished,  as  he  hath  declared  by 
his  servants  the  prophets.  When  he  had  said  this,  the  voice 
again  from  heaven  spoke  to  saint  John,  bidding  him  go  and 
take  the  little  book  from  the  angel's  hand.  The  apostle  went 
and  asked  the  angel,  as  he  was  still  standing,  to  give  him  the 
book.  Take  it,  said  the  angel,  and  eat  it  up  :  in  thy  mouth 
it  shall  be  sweet  as  honey,  but,  when  thou  hast  swallowed  it, 
thou  shalt  find  it  bitter  in  thy  bowels.  Thou  must  prophesy 
again  to  many  nations,  to  different  kings  and  people.  Saint 
John  received  the  book  from  his  hand,  and,  when  he  had  eat- 
en it,  found  it  both  sweet  and  bitter,  as  the  angel  had  assured 
him. 

The  little  book,  mentioned  in  this  revelation,  is,  accord- 
ing to  the  holy  fathers,  no  other  than  the  holy  Scripture, 
which  furnishes  our  souls  with  food  and  nourishment.  We 
cannot  digest  it  of  ourselves,  nor  can  we  comprehend  what 
it  contains,  without  the  special  grace  and  direction  of  al- 
mighty God  :  he  himself  must  deliver  it  to  us  by  his  angels, 
or  ministers,  as  he  did  to  saint  John,  and  once  before  to  Eze- 
chiel  the  prophet.  We  then  eat  that  book,  according  to  saint 
Gregory,  when,  by  the  help  of  the  Holy  Ghost,  we  relish  and 
digest  the  sacred  truths  which  it  contains.  To  those  who 
know  what  it  is  to  taste  the  sweets  of  virtue,  the  sacred  truths 
are  sweet  and  pleasant ;  but  to  those  who  are  addicted  to  sen- 
sual pleasures,  the  knowledge  which  restrains  them  is  bitter 
and  disgustful.  It  may  also  happen,  says  the  same  saint  Gre- 
gory, that  we  experience  within  ourselves  the  same  two  con- 
trary effects  of  sweet  and  bitter  from  the  same  knowledge. 
For  the  more  we  know  of  God,  the  more  we  know  al>'o  of 
ourselves.  Unless  God  enlightens  us,  there  is  nothing  but 
darkness  in  us.  Numberless  defects,  sins,  and  passions,  lie 
concealed  within  our  hearts,  unknown  to  our  very  selves,  till 
the  light  of  the  Holy  Ghost  shows  them  to  us.  Then  it  is 
that  we  begin,  with  bitterness  of  heart,  to  reflect  upon  our 
past  follies,  and  to  beg,  with  the  royal  prophet,  that  all  our 
desires  may  henceforward  be  directed  solely  to  the  Lord. 
Let  me  know  thee,  my  God,  let  me  know  myself,  was  the 
fervent  prayer  of  saint  Austin. 

Death  of  the  two  Prophets,    Apoc.  IL 

Aftf:r  saint  John  had  taken  tiie  book^  be  was  presented 
with  a  reed  like  unto  a  rod,  and  bid  to  rise  and  measure  the 
39  • 


462  HISTORY  OF  THE  [age  vii, 

temple  of  God,  the  altar,  and  them  that  adored  therein  ;  but 
not  to  regard  the  outward  court,  because  it  was  abandoned 
to  the  Gentiles,  who  were  permitted  to  trample  the  holy  city 
under  foot  two-and-forty  months.  My  two  witnesses,  said 
the  Almighty,  shall  prophesy  a  thousand  two  hundred  and 
sixty  days  ;  they  are  the  two  olive-trees,  and  the  two  candle- 
sticks standing^  before  the  Lord  of  the  earth :  out  of  their 
mouths  fire  shall  flame  to  devour  their  enemies,  who  attempt 
to  hurt  them.  To  these  is  given  a  power  to  shut  the  heavens, 
that  no  rain  may  fall  the  whole  time  of  their  prophecy ;  they 
have  a  power  to  turn  the  waters  into  blood,  and  to  afflict  the 
earth  with  plagues,  as  often  as  they  will ;  and,  when  they  shall 
have  given  full  testimony  of  the  truth,  the  beast,  that  ascend- 
eth  out  of  the  abyss,  shall  be  permitted  to  assault,  to  conquer, 
and  to  kill  them.  Their  dead  bodies  shall  be  exposed  in  the 
streets  of  the  great  city,  which  is  called,  spiritually,  Sodom 
and  Egypt :  it  is  the  city  where  their  Lord  was  crucified. 
Strangers  of  the  tribes,  of  different  tongues  and  nations,  shall 
see  their  bodies  lying  for  three  days  and  a  half,  and  not  suffer 
them  to  be  interred.  The  inhabitants  of  the  earth  shall  re- 
joice over  them,  and  make  merry ;  they  shall  send  presents 
to  one  another,  because  the  two  prophets  are  dead,  who  sore- 
ly tormented  them.  The  revelation  of  this  history  is  thus 
far  related  in  the  prophetic  style,  as  of  a  thing  to  come ;  but, 
as  in  the  divine  sight  there  is  no  event,  however  far  remov- 
ed into  futurity  from  us,  but  what  is  present  or  even  past 
with  respect  to  God,  the  narration  goes  on  from  this  place 
as  of  a  past  transaction.  For,  after  three  days  and  a  half, 
says  the  sacred  text,  the  spirit  of  life  returned  into  the  two 
prophets  :  they  stood  upon  their  feet,  and  great  fear  fell  upon 
all  who  saw  them.  Summoned  by  a  voice  from  heaven,  say- 
ing. Come  up  hither,  they  mounted  in  a  cloud  before  the  face 
of  their  enemies,  and  went  triumphantly  to  heaven.  At  that 
hour  a  violent  earthquake  was  felt,  by  which  the  tenth  part 
of  the  city  fell  down,  and  seven  thousand  men  were  slain  : 
the  survivors  were  seized  with  dread,  and  gave  glory  to  the 
God  of  heaven.  At  that  period  the  second  w^o  w  as  past : 
the  third  w^o  will  come  quickly.  The  seventh  angel  sound- 
ed his  trumpet,  and  there  were  great  voices  in  heaven,  say- 
ing, The  kingdom  of  this  world  is  become  our  Lord's,  and 
his  Christ's,  and  he  shall  reign  for  ever  and  ever.  The  four- 
and-twenty  elders  fell  on  their  faces,  and  adored  God,  saying, 
We  give  thee  thanks,  0  Lord  God  Almighty,  because  thou 
hast  taken  to  thee  the  great  power ;  the  nations  were  angry, 


AGE  VII.]  NEW  TESTAMENT.  463 

and  thy  wrath  is  come  :  the  time  is  come,  when  the  dead 
shall  rise  and  be  judged,  and  thou  shalt  render  to  thy  ser- 
vants the  reward  of  their  labours,  and  to  the  wicked,  who 
have  corrupted  the  earth,  punishment  and  everlasting  de- 
struction. 

It  is  remarked  by  saint  Austin,  that,  as  the  Church  began, 
so  she  will  likewise  end,  in  sufferings  and  persecution  upon 
earth,  that  so  she  may  be  perfected  for  her  triumphant  state 
in  heaven.  For  not  only  the  two  prophets,  of  which  the  Apo- 
calypse makes  mention,  but  many  more  heroic  saints  in  those 
latter  days,  shall  suffer  martyrdom  with  invincible  patience. 
Though  attacked  by  the  infernal  dragon  with  unbridled  fury, 
they  yet  shall  triumph  through  the  grace  of  Him,  who  suffers 
not  his  servants  to  be  assailed  with  greater  trials  than  he  en- 
ables them  to  bear.  The  devil  has  no  further  power  against 
us  than  Jesus  Christ  allows  him ;  and  Jesus  Christ  allows 
him  no  more  than  is  necessary  to  try  the  patience,  and  to 
perfect  the  virtues,  of  his  elect. 

The  Beast  of  the  Apocalypse.     Apoc.  13. 

The  description  of  the  beast,  that  slew  the  two  great  pro- 
phets, is  drawn  in  the  most  frightful  colours :  saint  John  saw 
him  emerge  from  the  sea.  It  was  a  monster  with  seven 
heads  and  ten  horns :  upon  his  horns  were  ten  diadems,  and 
on  his  heads  names  of  blasphemy.  In  shape  he  resembled  a 
leopard,  with  a  bear's  feet,  and  a  lion's  mouth.  One  of  his 
heads,  he  saw,  had  been  struck  with  a  mortal  wound ;  but  the 
wound  was  then  healed.  His  strength  was  enormous,  and 
that  strength  he  received  from  the  dragon.  The  whole  earth 
seemed  to  be  in  great  admiration  of  tne  beast :  they  ran  af- 
tei  him  in  crowds,  they  adored  him,  and  lavished  wonderful 
praises  on  him.  He  spoke  ereat  things;  he  opened  his 
mouth  in  l)lasphemics  against  God,  to  blaspheme  nis  sacred 
name,  and  his  tabernacle,  and  all  the  blessed  citizens  of  hea- 
ven. Power  was  given  him  to  make  war  upon  the  saints  for 
two-and-forty  months,  and  to  overcome  them ;  his  empire 
was  universal ;  it  extended  over  all  the  nations  of  the  earth; 
and  all  adored  him,  who  had  not  thcic  names  written  in  the 
book  of  life.  After  that,  saint  John  saw  another  beast  com- 
ing up  from  the  earth  :  this  beast  had  two  horns,  like  a  lamb, 
and  spoke  as  a  dragon.  He  executed  the  power  of  the  formt^ 
beast,  and  compelled  the  inhabitants  of  the  earth  to  ad*  re 
him.     To  this  second  beast  was  granted  a  power  of  perform- 


464  HISTORY  OF  THE  [age  vii. 

ing  great  wonders^  and  seeming  miracles,  so  as  to  call  down 
fire  from  heaven.  By  these  signs  he  seduced  many  from 
their  duty  to  God  ;  he  gave  life  and  speech  to  an  image  of 
the  beast,  which  he  caused  to  be  made,  and  set  up  as  an  idol, 
ordering  them  to  be  slain,  who  should  refuse  to  adore  it.  He 
shall  oblige  all,  both  little  and  great,  rich  and  poor,  to 
wear  a  mark  or  a  sign  of  their  submission  to  the  beast,  and 
no  one  shall  be  allowed  either  to  buy  or  sell,  who  has  not 
this  mark  either  in  his  right  hand  or  upon  his  forehead : 
which  mark  shall  be  either  the  name  of  the  beast,  written 
at  length,  or  the  number  of  his  name ;  for  it  is  the  number 
of  a  man,  and  the  number  of  him  is  six  hundred  and  sixty- 
six. 

The  eyes  of  saint  John  were  drawn  from  these  two  fright- 
ful monsters  to  behold  the  Lamb,  that  appeared  standing  upon 
Mount  Sion,  and  with  him  a  hundred  and  forty-four  thousand 
chosen  souls,  who  had  his  name,  and  the  name  of  his  Father, 
WTitten  on  their  foreheads.  They  sung,  as  it  were,  a  new 
song  before  the  throne,  and  the  heavenly  arches  resounded 
with  joyful  harmony.  These  are  they,  in  whose  mouth  there 
was  no  lie,  and  who  were  not  defiled  with  women ;  for  they 
are  virgins,  and  follow  the  Lamb  whithersoever  he  goes : 
robed  in  innocence,  they  are  without  spot  before  the  throne 
of  God.  This  prospect  was  presently  interrupted  by  an  an- 
gel flying  through  the  midst  of  heaven,  and  crying  with  a  loud 
voice.  Fear  the  Lord,  and  give  honour  to  him,  because  the 
hour  of  his  judgment  is  come.  That  angel  was  followed  by 
two  others,  the  first  of  which  said.  She  is  fallen,  the  great 
Babylon  is  fallen  :  and  the  other  proclaimed  aloud,  That  if 
any  man  shall  adore  the  beast  and  his  image,  and  receive 
his  mark,  either  in  his  hand  or  on  his  forehead,  the  same 
shall  also  drink  of  the  cup  of  God's  wrath,  and  be  tormented 
with  fire  and  brimstone.  They,  who  shall  be  doomed  to  this 
punishment,  shall  have  no  rest  by  day  or  night;  for  the 
smoke  of  their  torments  shall  ascend  for  ever  and  ever  in  the 
sight  of  the  holy  angels,  and  in  the  sight  of  the  Lamb.  Here 
is  the  patience  of  the  saints,  who  keep  the  commandments  of 
God,  and  the  faith  of  Jesus  :  and  a  voice  from  heaven  said, 
Blessed  are  they  who  die  in  the  Lord,  that  they  may  rest 
from  their  labours  ;   for  their  works  follow  them. 

Saint  Gregory  is  diffuse  in  his  remarks  upon  these  two 
beasts  of  the  Apocalypse  ;  the  second,  more  especially,  makes 
him  tremble.  His  outward  figure  is  that  of  a  lamb,  but  his 
language  is  the  language  of  a  dragon,  deceitful  and  poisonous. 


AGE  VII.]  NEW  TESTAMENT.  465 

The  description,  says  the  holy  doctor,  gives  us  a  faithful 
picture  of  those  seducing  hypocrites,  who  go  about  to  draw 
men  into  perdition  and  the  snares  of  the  devil.  They  spring 
from  the  earth  ;  that  is  to  say,  they  are  engendered  and  exist 
by  a  power  altogether  earthly  ;  they  wear  the  appearance  of 
a  lamb,  that  unsuspecting  mortals  may  not  be  afraid  of  coming 
near  them ;  and,  when  they  have  drawn  them  within  their 
reach,  they  then  entangle  them  in  the  serpent's  fold,  and  kill 
them  with  their  poisonous  breath. 

The  seven  Vials.    Apoc.  15. 

Saint  John  says  he  saw  another  sign  in  heaven  great  and 
wonderful.  He  saw  seven  angels  holding  in  their  hands  the 
seven  last  plagues,  which  are  the  accomplishment  of  God's 
wrath.  These  angels,  coming  out  of  the  temple, — for  the  tem- 
ple of  the  tabernacle  was  there  displayed  in  full  view, — receiv- 
ed from  one  of  the  four  living  creatures  seven  golden  vials, 
full  of  the  wrath  of  God.  A  loud  voice  at  the  same  timo 
came  from  the  temple,  saying,  Go,  pour  out  the  seven  vials 
of  God's  wrath  upon  the  earth.  The  first  angel  then  went, 
and  poured  out  his  vial  upon  the  earth.  A  sore  and  crievous 
wound  that  instant  fell  upon  those  who  had  the  marK  of  the 
beast,  and  had  adored  his  image.  The  second  angel  |)oured 
out  his  vial  upon  the  sea,  which  became  like  the  blood  of  a 
dead  man,  and  every  living  creature  died  therein.  The  lliird 
angel  poured  out  his  vial  upon  the  springs  and  rivers,  and 
they  were  changed  into  blood.  The  angel  (hat  presided  over 
the  streams  then  said,  Thou  art  just,  O  Lord,  in  thy  judg- 
ments ;  for  they  have  shed  the  blood  of  the  saints  and  uf  (ho 
))rophets,  and  thou,  in  return,  hast  drenched  them  with  blood : 
^  oa,  answered  another  angel  from  the  altar,  0  Liord  God  Al- 
mighty, true  and  just  are  thy  judgments.  The  fourth  angel 
poured  out  his  vial  upon  the  sun,  which  became  thereupon 
exceeding  hot,  and  with  its  burninii;  rays  scorched  men  to 
death.  Parched  with  the  piercing  neat,  sinners  blasphemed 
God,  and  remained  impenitent.  The  fifth  ancel  iMured  out 
his  vial  upon  the  throne  of  the  beast,  and  his  kingdom  became 
dark.  Bitter  pains  and  wounds  alHicted  his  wicked  partisans : 
they  !)lasphemcd  the  God  of  lieaven ;  tlicy  gnawed  their 
tongues  through  pain,  but  did  not  penance  for  their  sins.  The 
sixth  angel  poured  out  his  vial  upon  the  great  River  Euphra- 
tes, the  waters  of  which  were  immediately  dried  up,  and  made 
an  easy  passage  for  the  kings  to  march  from  the  east.     Thvn 

NlfN 


466  HISTORY  OF  THE  [age  vii 

from  the  mouth  of  the  dragon,  from  the  mouth  of  the  beast, 
and  from  the  mouth  of  the  false  prophet,  saint  John  saw  three 
unclean  spirits  coming  out  like  frogs.  For  the  infernal  spirits 
shall  wort  signs  in  those  days,  going  forth  to  gather  the  kings 
of  the  whole  earth  to  battle  against  the  great  day  of  almighty 
God,  and  they  shall  be  all  gathered  together  in  one  place,  cal- 
led Aimagedon.  The  seventh  angel  poured  out  his  vial  into 
the  air ;  upon  which  a  tremendous  voice  was  heard  from  the 
temple,  saying,  It  is  done.  Dreadful  flashes  of  lightning, 
mixed  with  loud  claps  of  thunder,  shot  across  the  sky,  and  the 
earth  shook  in  such  a  manner  as  had  been  never  known  be- 
fore. The  great  city  was  split  into  three  parts,  the  cities  of 
the  nations  fell,  and  the  great  Babylon  was  remembered  in 
the  vengeance  of  a  just  God. 

Then  came  one  of  the  seven  angels  to  saint  John,  and  said, 
that  he  would  show  him  the  great  harlot,  with  whom  the 
kings  of  the  earth  had  sinned,  and  by  the  wine  of  whose  pros- 
titution the  inhabitants  of  the  earth  had  been  intoxicated. 
The  apostle,  therefore,  was  taken  away  in  spirit  into  the  de- 
sert, w^here  he  saw  a  woman  sitting  upon  a  scarlet-coloured 
beast,  which  was  covered  over  with  names  of  blasphemy, 
having  seven  heads  and  ten  horns.  She  was  clothed  in  scar- 
let, ornamented  with  gold  and  precious  stones,  and  held  a  cup 
in  her  hand.  Upon  her  forehead  was  written  the  word 
Mystery ;  Babylon  the  great,  the  mother  of  the  fornications 
and  abominations  of  the  earth  :  and  she  was  drunk  with  the 
blood  of  the  saints  and  martyrs  of  Jesus. 

This  wicked  woman,  according  to  the  holy  fathers,  is  an 
expressive  figure  of  the  world,  which  intoxicates  the  minds 
of  men  with  the  cup  of  sinful  pleasure,  and  dazzles  them  with 
the  glittering  pride  of  life,  till,  by  its  abominations,  it  draws 
upon  itself  and  them  the  stroke  of  God's  severest  judgments. 
The  name  of  Mystery,  which  the  harlot  showed  upon  her 
brow,  indicates  the  blindness  of  worldly  men,  who  sport 
away  their  time,  heedless  of  the  evils  that  hang  over  them. 
Full  of  the  present  enjoyment,  they  think  not  of  futurity,  and 
sit  enchanted  with  their  fancied  happiness.  But  death  soon 
must  break  the  slender  thread  of  life,  and  dissolve  the  charm. 
The  mystery  will  be  then  unfolded  ;  they  will  clearly  see, 
that  they  have  toiled  through  life  to  perish  in  the  end ;  that 
by  false  pleasures  or  by  real  evils  they  have  forfeited  their 
title  to  the  joys  of  heaven,  and  incurred  the  guilt  of  eternal 
pains. 


AGE  vii.]  NEW  TESTAMENT.  467 

Ruin  of  Babylon.    Apoc.  18. 

After  the  mysterious  prodigies  already  related,  saint  John 
says  he  saw  another  angel  coming  down  from  heaven  ;  great 
was  his  power,  and  his  glory  illumined  the  earth.  With  a 
mighty  voice  he  cried.  She  is  fallen  ;  the  great  Babylon  is  fal- 
len ;  she  is  become  the  habitation  of  devils,  and  the  haunt  of 
every  unclean  spirit.  Of  her  poisonous  cup  all  the  nations 
have  drunk  ;  with  her  the  kings  of  the  earth  have  committed 
fornication,  and  the  merchants  of  the  earth  have  been  enrich- 
ed with  her  luxurious  delicacies.  Wherefore  go  out  from  her, 
my  people,  said  another  voice  ;  fly  from  Babylon,  lest  you  be- 
come partakers  of  her  sins  and  punishment.  For  her  sins 
have  reached  unto  heaven,  and  the  Lord  hath  remembered 
her  iniquities.  Treat  her  as  she  hath  treated  you ;  pay  her 
double  for  all  her  works,  and  in  <he  cup  which  she  presented 
to  you  mingle  unto  her  the  double  of  what  she  gave.  Mul- 
tiply her  sorrows,  and  heap  torments  on  her  in  proportion  to 
her  pride  and  wantonness.  For  she  said  in  her  heart,  I  sit  a 
queen,  and  am  no  widow,  and  sorrow  I  shall  not  see.  She, 
therefore,  in  a  day  shall  find  herself  overwhelmed  with 
plagues,  with  death,  with  mourning,  and  with  ftuinne,and  she 
shall  be  burned  with  fire.  The  smoke  of  her  destruction  shall 
be  seen  from  afar ;  the  kings  of  the  earth,  who  were  sharers 
of  her  sinful  delights,  shall  weep,  and  bewail  themselves  over 
her.  But  the  fear  of  sharing  in  her  torments  shall  keep  them 
at  a  distance.  They  shall  stand  afar  off,  and  exclaim,  Alas ! 
alas  !  that  great  and  mighty  city  Babylon,  how  in  an  hour  is 
thy  judgment  come  !  The  merchants  also  of  the  earth  shall 
weep  and  mourn  over  her :  for  no  man  shall  there  traffic  any 
more.  Her  gold,  her  silver,  her  |)earls,  her  precious  stones, 
her  fine  linen,  her  purple  silk  and  scarlet,  her  frankincense, 
licr  odoriferous  woods,  and  every  other  costly  commodity, 
arc  perished  with  her.  The  pleasures  and  magnificence  of 
her  riches,  in  which  she  formerly  rioted,  are  now  lost,  never 
more  to  be  recovered.  The  pilots  and  the  manners,  as  they 
sail  along  the  sea,  shall  look  at  a  distance,  and,  pointing  at  the 
place  of  her  conflagration,  sav,  What  city  was  ever  equal  to 
that  great  city,  which  poured  out  her  riches  into  the  bosom 
of  the  merchants  ?  Alas !  how  desolate  is  she  become  !  how 
quickly  is  her  greatness  fallen !  While  the  mariners,  the 
merchants,  and  the  kings  of  the  earth,  thus  wept  over  the  sin- 
ful oit},  the  citizens  of  heaven,  the  holy  aiH>stles  and  pro- 
phets, were  invited  to  rejoice,  for  the  judgment  of  God  had 


468  HISTORY  OF  THE  [age  vii. 

passed  upon  her.  A  strong  angel  took  up  a  huge  stone,  as 
it  were  a  mill-stone,  and  cast  it  into  the  deep  sea,  saying.  So 
shall  the  great  Babylon  be  thrown  down,  and  appear  no 
mo:  e.  The  sound  of  the  harp  and  flute  shall  no  longer  hail 
the  day  oi  gladness  in  thee ;  in  thee  no  artist  shall  be  found  ; 
the  light  of  a  lamp  shall  not  shine,  nor  shall  the  voice  of  the 
bridegroom  and  the  bride  any  more  be  heard.  For  thy 
merchants  were  the  princes  of  the  earth,  and  by  thy  en- 
chantments the  nations  have  been  seduced :  the  blood  of  the 
prophets,  and  of  the  other  saints,  has  been  there  spilt. 

The  lamentations  of  the  mariners,  of  the  merchants,  and 
kings  of  the  earth,  weeping  over  the  destruction  of  their  fa- 
vourite city  Babylon,  are  solemn,  and  expressive  of  the  vanity 
of  all  worldly  greatness.  They  remember  the  good  things 
they  had  there  enjoyed,  and  bemoan  their  loss :  with  deep 
regret  they  deplore  their  misfortune,  not  for  having  misplaced 
their  affections,  but  for  being  no  longer  able  to  enjoy  what 
they  loved.  Thus  have  the  wicked  toiled,  says  the  wise 
man,  thus  have  they  wearied  themselves  in  the  path  of  in- 
iquity ;  their  pride  and  their  riches  have  profited  them  no- 
thing. As  fools  they  erred  from  the  way  of  truth  ;  their 
hope  vanished  in  a  moment,  like  the  smoke  which  is  scattered  , 
before  the  wind.  They  passed  their  lives  amidst  the  plenty 
of  good  things  upon  earth,  and  in  the  twinkling  of  an  eye 
went  down  to  hell.  With  unavailing  tears  they  there  shall 
weep,  and  in  despair  shall  gnash  their  teeth  at  the  prospect 
of  evils  which  shall  never  end. 


The  Dragon  bound  in  Chains.     Apoc.  20. 

Upon  the  destruction  of  Babylon,  the  whole  court  of  hea- 
ven, saints  and  angels,  raised  their  melodious  voices  in  sing- 
ing alleluias  to  their  almighty  King,  for  the  just  judgment  he 
had  passed  upon  the  great  harlot.  The  heavens  opened, 
and,  behold,  a  white  horse,  and  on  the  horse  One  sitting,  who 
was  called.  The  Faithful  and  True.  His  piercing  eyes  were 
as  a  flame  of  fire,  and  on  his  head  were  many  diadems :  his 
robe  was  sprinkled  with  blood,  his  name  The  Word  of  God. 
Clothed  in  fine  linen,  white  and  clean,  the  celestial  armies 
followed  him  on  white  horses.  From  his  mouth  proceeded 
a  sharp  two-edged  sword,  and  on  his  garment  and  upon  his 
thigh  was  written,  The  King  of  kings,  and  the  Lord  of 
LORDS.  Then  did  saint  John  see  an  angel  standing  in  the 
sun,  and  calling  together  the  birds  of  the  air  to  feast  upon 


AGE  VII.]  NEW  TESTAMENT.  469 

the  flesh  of  the  slain.  For  the  kings  of  the  earth,  with  the 
beast  at  their  head,  had  drawn  their  armies  together,  to  make 
war  against  Him  who  sat  upon  the  horse.  The  beast  and 
his  false  prophet  were  taken,  and  cast  alive  into  the  pool  of 
fire  burning  with  brimstone.  The  rest  were  slain  by  the 
sword  of  the  conqueror,  and  their  flesh  was  devoured  by 
the  birds. 

When  this  scene  was  passed,  an  angel  descended  from  hea- 
ven, with  the  key  of  the  bottomless  pit,  and  a  great  chain  in 
his  hand.  He  laid  hold  of  the  dragon,  the  old  serpent, 
which  is  the  devil  and  Satan,  and,  having  bound  him  with 
the  chain,  cast  him  into  the  bottomless  pit,  and  shut  him  up 
for  a  thousand  years,  that  he  might  seduce  the  nations  no 
more  till  that  time  be  accomplished.  Placed  on  seats,  then 
appeared  those  holy  souls,  who  never  had  adored  the  beast, 
nor  received  his  mark  either  on  their  foreheads  or  on  their 
hands,  but  had  given  their  lives  in  testimony  of  Jesus  Christ, 
with  whom  they  reigned  a  thousand  years,  till  the  second 
resurrection,  when  they  shall  receive  their  full  and  complete 
happiness  in  soul  and  body.  And,  when  the  thousand  years 
shall  be  accomplished,  Satan  shall  be  loosed  out  of  his  prison 
for  a  little  while.  He  shall  then  go  forth  to  rouse  to  battle 
the  nations  that  lie  in  the  four  quarters  of  the  globe.  Innu- 
merable as  the  sands  of  the  sea,  their  armies  advanced,  under 
the  command  of  Gog  and  Magog,  to  attack  the  camp  of  tlic 
saints,  and  to  encompass  the  beloved  city.  But  fire  flamed 
from  heaven,  and  devoured  them  ;  and  the  devil,  who  sedac* 
ed  them,  was  cast  into  the  pool  of  fire  and  brimstODe,  where 
both  the  beast  and  the  false  projihet  shall  be  tormeoCed  day 
and  night  for  ever  and  ever. 

Saint  John  then  relates  how  he  saw  a  great  shining  throne, 
and  upon  it  One  sitting,  before  whose  uee  heaven  mod  earth 
fled  away,  and  were  seen  no  more.  The  dead  had  been  auin- 
nioncd  by  a  trumpet  to  rise  and  come  to  judgment.  He  saw 
them  standing  before  the  throne ;  the  books  were  opened,  and 
sentence  pronounced  upon  every  one  according  to  his  works. 
Hell  and  death  were  cast  into  the  lake  of  fire,  and  with  them 
all  the  rest  whose  names  were  not  written  in  the  book  of  life. 
This  is  the  second  death. 

It  is  gonerally  agreed,  that  saint  John  in  these  Ust  ehaptert 
of  his  Revelations  speaks  of  that  dreadful  persecution,  wnieh, 
throu^ii  tiio  power  and  instigation  of  the  devil,  shall  be  raised 
against  the  Christian  Church  by  Antichrist,  whom  saint  Paul 
calls  the  man  of  sin  and  son  of  perdition.  Hence  we  find  the 
40 


470  HISTORY  OF  THE  [age  vii. 

holy  fathers  and  ancient  interpreters  of  the  sacred  writings 
unanimous  in  their  opinion  upon  the  three  following  points  : 
1.  That  Antichrist  can  be  but  one  determinate  individual 
man  ;  2.  That  that  individual  man  will  not  appear  till  to- 
wards the  end  of  the  world ;  3.  That  he  shall  not  reign 
under  that  denomination  for  any  long  time,  namely,  but  for 
two-and-forty  months.  Consequently  every  application  of 
these  mysterious  truths,  calculated  to  support  any  private  doc- 
trine or  party  disputes,  is  purely  arbitrary,  and  destitute  of 
all  foundation,  both  in  the  text  of  Scripture  and  the  writings 
of  the  fathers.  The  meek  spirit  of  Christianity,  and  simpli- 
city of  the  Gospel,  surely  cannot  teach  us  to  strain  the  word 
of  God,  and  distort  the  obscure  mysteries  of  prophecy  to  the 
purpose  of  railing  at  one  another.  The  Revelations  of  saint 
John  are  full  of  heavenly  wisdom  ;  in  terms  the  most  clear, 
they  unfold  many  important  and  instructive  truths,  which  the 
most  ignorant  may  understand,  and  the  most  simple  cannot 
be  deceived  in.  The  majesty  of  almighty  God,  and  the  pow- 
er of  Jesus  Christ,  as  it  is  described  by  saint  John,  in  the 
kingdom  of  his  glory,  the  formidable  attempts  of  Satan  against 
the  elect  of  God,  the  dreadful  terrors  of  the  last  day,  the  eter- 
nal torments  of  the  reprobate  in  the  lake  of  fire  and  brimstone, 
and  the  consummate  happiness  of  the  saints  in  heaven,  are 
points  on  which  we  may  profitably  employ  our  thoughts,  and 
which  we  cannot  too  attentively  consider  :  they  ground  us  in 
the  principles  of  true  Christian  knowledge ;  they  teach  us 
what  to  fear  and  what  to  hope  for ;  they  animate  our  faith, 
and  awaken  our  charity  ;  they  fix  our  choice,  and  direct  our 
practice  in  the  purpose  of  a  good  life.  Such  is  the  fruit 
which  our  blessed  Lord  desires  we  should  reap  from  the  read- 
ing of  his  holy  word,  lest  the  restless  cares  of  this  life  engage 
our  hearts,  and  expose  our  souls  to  the  danger  of  being  un- 
timely overtaken  by  the  last  day. 

The  new  Jerusalem,    Apoc.  21. 

After  the  first  heaven  and  the  first  earth  and  sea  had  dis- 
appeared, as  saint  John  says  they  did,  when  the  Judge  seated 
himself  in  his  throne  to  judge  the  world,  he  saw  a  new  hea- 
ven and  a  new  earth  arise.  He  saw  the  holy  city,  the  new 
Jerusalem,  coming  down  from  God  out  of  heaven,  decked  with 
rich  ornaments,  lik§  a  bride  prepared  for  the  reception  of  her 
spouse ;  and  he  heard  a  voice  from  the  throne,  saying,  Be- 
hold the  tabernacle  of  God  with  men,  and  he  will  dwell  with 


AGE  VII.]  NEW  TESTAMENT.  471 

them :  they  shall  be  his  people,  and  He,  dwelling  in  the  midst 
of  them,  shall  be  their  God.  He  shall  wipe  away  the  tears 
from  their  eyes,  and  death  shall  be  no  more  :  nor  shall  mourn- 
ing,^  nor  sighs,  nor  sorrow,  be  any  longer ;  for  the  former  things 
have  now  an  end.  After  that,  one  of  the  seven  angels,  who 
had  the  vials,  came  to  saint  John,  and,  taking  him  up  in  spirit 
to  a  high  mountain,  showed  him  the  heavenly  Jerusalem 
coming  down  out  of  heaven  from  God.  The  holy  city  was 
crowned  with  radiant  light,  the  brightness  of  God  himself, 
and  the  lustre  thereof  was  like  to  a  precious  stone.  It  was 
enclosed  with  a  high  walll  drawn  in  a  quadrangular  form,  of 
equal  length  pn  every  sidfe.  The  wall  was  built  on  twelve 
foundations,  it)  which  were  engraven  the  names  of  the  twelve 
apostles.  The  city  had  twelve  gates,  and  at  the  gates  twelve 
angels,  three  to  the  east,  three  to  the  north,  three  to  the 
south,  and  three  to  the  west:  on  the  twelve  gates  were  writ- 
ten the  names  of  the  twelve  tribes  of  Israel,  a  name  on  each 
gate.  The  angel,  who  conversed  with  saint  John,  had  in 
his  hand  a  golden  reed,  with  which  he  measured  the  city, 
the  gates,  and  the  wall  thereof;  and  the  dimensions  of  the' city 
were  twelve  thousand  furlongs  every  way.  The  wall  was 
built  of  jasper,  but  the  city  itself  was  of  pure  gold,  transpa- 
rent as  the  clearest  glass.  The  foundations  of  the  wall  were 
ornamented  with  every  sort  of  precious  stone,  and  the  twelve 
gates  were  so  many  pearls,  each  gate  being  made  of  one  pearl. 
The  streets  were  paved  with  polished  gold,  and  the  gates 
stood  always  open,  it  being  one  eternal  day,  which  knew  no 
night.  The  city  had  no  need  of  the  sun  or  moon  to  enlight- 
en it :  for  the  Lamb  was  the  lamp  thereof,  and  the  glory  of 
God  diQused  a  transcendent  brightness  through  every  part. 
Saint  John  saw  no  temple  therein,  for  the  Lord  God  Al- 
mighty and  the  Lamb  were  the  temple.  Nothing  defiled 
shall  ever  enter  into  that  holy  place ;  nothing  can  be  tdmit- 
ted  there,  which  is  tarnished  with  the  least  spot  of  sin;  no 
one  enters,  who  has  not  his  name  first  written  in  the  book  of 
life.  From  the  throne  of  Gcd  and  of  the  Lamb  there  flowed 
the  river  of  life,  of  which  the  Streams  were  as  clear  as  crys- 
tal. On  each  side  of  the  river,  and  in  the  centre  of  the  city, 
grew  the  tree  of  life,  bearing  twelve  fruits,  yielding  its  fruit 
every  month  ;  and  its  leaves  were  to  heal  the  nations. 
There  shall  bt*  no  curse  any  more  :  but  the  throne  of  God 
and  of  the  Lamb  shall  be  eternally  there,  and  his  servants 
shall  serve  him.  They  shall  behold  him  face  to  &ee :  his 
name  shall  be  written  upon  their  foreheads,  and  Ihej  shaD 


472      HISTORY  OF  THE  NEW  TESTAMENT,  [agevii 

reign  for  ever  and  ever.  After  all  these  things  had  been 
shown  to  saint  John  by  the  angel,  Jesus  thus  spoke  to  him  : 
I  have  sent  my  angel  to  testify  unto  you  these  things,  which 
must  be  done  shortly.  1  am  the  root,  and  the  offspring  of 
David,  the  bright  and  the  morning  star.  Behold,  I  come 
quickly,  and  my  reward  is  with  me  to  render  to  every  one 
according  to  his  works.  I  am  Alpha  and  Omega,  the  first 
and  the  last,  the  beginning  and  the  end.  Blessed  are  they 
who  wash  their  garments  in  the  blood  of  the  Lamb,  that  they 
may  be  worthy  to  enter  into  the  city,  and  partake  of  the  tree 
of  life. 

Such  is  the  description  which  saint  John  has  given  us  of 
the  heavenly  Jerusalem,  and  such  is  the  pleasing  picture,  that 
Jesus  Christ  has  revealed  of  the  immense  happiness,  which 
he  has  prepared  for  his  elect.  The  images  are  drawn  in  such 
colours  and  with  such  materials,  that,  while  they  place  the 
objects  of  our  wishes  within  the  reach  of  our  weak  senses, 
they  give  us  an  idea  of  something  still  more  exquisite,  which 
we  cannot  comprehend.  For  heavenly  happiness  in  itself  is 
such  as  no  mortal  eye  can  see,  and  no  heart  conceive.  Good 
Christians  always  keep  that  holy  city  in  view  ;  thither  their 
hearts  aspire,  thither  their  thoughts  and  affections  tend. 
Knowing  that  the  glory  there  is  in  different  degrees  propor- 
tioned to  their  labours  here,  they  willingly  submit  to  the 
chisel  of  affliction,  and  joyfully  bear  the  strokes  of  contradic- 
tion and  suffering  from  a  wicked  world,  that  they  may  be 
worthy  of  the  joys  of  heaven.  They  never  forget  the  pool 
of  fire  burning  with  brimstone,  which  is  so  often  mentioned 
in  the  book  of  Revelations,  that  the  fear  of  sinning  may  not 
be  extinguished.  Thither  they  often  look  down  with  one 
eye,  while  the  other  is  turned  up  to  heaven,  the  eternal  man- 
sion of  the  blessed,  that  their  souls  may  be  animated  with 
fresh  hope,  and  quickened  with  new  desires.  Love  but  the 
goods  which  God  has  promised  you,  says  saint  Austin,  and 
fear  the  evils  which  he  threatens  you :  with  steady  virtue 
you  will  then  despise  whatever  promises  and  whatevei 
threats  this  vain  world  can  make  you. 


THE  END. 


TABL.E 


HISTORY    OF    THE   OLD   TESTAMENT 


Page. 

P*ie. 

Creation  of  the  World   .    . 

7 

Moyses  saved  from  the  Nile      68 

Adam  and  Eve  in  Paradise    . 

8 

The  burning  Bush   .     . 

.     .     69 

Fall  of  Adam       

10 

Moyses  before  Pharaoh 

.     .     72 

Punishment  of  Adam    .     .     . 

11 

Plagues  of  Egypt    .     . 
The  Paschal  Lamb  .    . 

.     .     74 

Abel  slain  by  Cain       .     .     . 

13 

.    .    75 

Noah's  Ark 

14 

Passage  of  the  Red  Sea 
The  Manna     .... 

.    .    77 

The  Deluge 

IG 

.    .    79 

Noah  quits  the  Ark      .    .    . 

17 

Water  issues  from  the  Rock     80 

Cham  cursed  by  his  Father   . 

19 

Defeat  of  Amclec    .    . 

.    .    82 

Tower  of  Babel       .... 

20 

Law  given  on  Mount  Sinai    .    83 

Vocation  of  Abraham  .     .    . 

22 

The  golden  Calf      .    . 

.    .    85 

Lot  leaves  Abraham     .    .    . 

24 

Second  Tables  of  the  Law    .    88 

Abraham  delivers  Lot       .     . 

25 

The  Tabernacle       .    . 

.    .    89 

Flight  of  Agar 

27 

Ark  of  tlie  Covenant    . 

.    .    91 

Abraham  entertains  the  An- 

Table of  Show- Bread   . 

.    .    » 

gels    

Crimes  of  Sodom      .... 

28 

The  golden  Candlestick 
The  AlUrofPcrfuroet 

.    .    94 

30 

.    .    95 

Sodom  consumed  by  Fire 

31 

Vestments  of  the  Prietta 

.    .    96 

Punishment  of  Abimclech     . 

32 

NadabandAbiQ      .    . 

.    .    98 

Ismael  turned  out  of  Doors  . 

34 

The  Blasphemer  stooed 

.    .    90 

Abraham's  Sacrifice     .    .    . 

36 

The  twelve  Spies    .    . 

..101 

Sarah's  Death 

37 

Core.  Datban,  and  Abiron 
The  braxen  Serpent 

.•l08 

Tsaac's  Marriage       .... 

38 

.    .  105 

Jacob  and  Esau 

41 

Balaam  the  SootliMyer 

.    .  107 

Isaac  blesses  Jacob       .     .     • 

43 

Death  of  MojtM     .    . 

.  109 

Jacob's  Ladder 

44 

Ptittge  of  the  Jordan 

.  Ill 

Rachel  and  Lia 

46 

Taking  of  Joriebo   .    . 

.  119 

Jacob's  Ileturn 

48 

Destruction  of  Hai  .    .    , 

.    .  114 

Esau  reconciled  with  Jacob  . 

SO 

The  San  stopped  by  Joim 

.  115 

Story  of  Dina 

SI 

Punishment  oTAdonibeiee    .  U7 

Joseph  sold  by  his  Brothers 

S3 

Deborab'ft  Triompb      . 

.    .  119 

Joseph's  Chastity     .... 

S5 

Qedeon*a  Saeriike  .    . 

.  191 

Joseph's  Greatness       .    .    . 

S7 

Oedeon**  Fleece     .    . 

.  129 

Joseph's  Brothers    .... 

S9 

Qedeon*t  Soldiers    .    . 

.    .  198 

Joseph  discovered  to  his  Bro- 

Gedeon*i Victory    .    .    , 
Death  of  .ibimeiecb     . 

.    .  195 

thers       

61 

.  196 

Jacob  goes  into  Egypt      .     . 

64 

Jephte*s  Daughter   .    . 

;  .  198 

Midwives  of  Egypt      .    .    . 

6S 

Birth  of  Sameon      ^   . 

.  130 

40* 

Ooo 

474 


TABLE. 


Page. 

Samson's  Exploits       .    .    .  132 

The  Gates  of  Gaza     ...  134 

Death  of  Samson    ....  135 

Death  of  the  Levite's  Wife  137 
Punishment  of  the  Benjamites  138 

Ruth  follows  Noemi    .     .     .  141 

Ruth  espoused  by  Booz   .     .  142 

Samuel  under  Heli     .     .     .  144 

Heli's  Punishment      .     .     .  146 

Idol  of  Dagon 147 

The  Ark  sent  back     ...  148 

Defeat  of  the  Philistines      .  150 

Saul  anointed  King  .  .  .  152 
Jonathan    and    his     Armour 

Bearer 154 

Reprobation  of  Saul    .     .     .  155 

Election  of  David       .     .     .  157 

David's  Victory  over  Goliah  159 

David's  Triumph  ....  161 
Saul's  Attempts  against  David  162 

Jonathan  and  David    .     .     .  164 

David  and  Abigail       .     .     .  167 

David's  Generosity  .  .  .  168 
David   divides  the   spoils  of 

Siceleg 170 

Death  of  Saul 171 

Lamentation  of  David      .     .  173 

Sudden  Death  of  Oza      .     .  175 

Translation  of  the  Ark   .     .  177 

Defeat  of  Ammon  ....  178 

David's  Sin 180 

David's  Repentance    .     .     .  182 

David's  Afflictions       .     .     .  183 

Death  of  Absalom       .     .     .  185 

Death  of  Siba 187 

David  chastised  by  Pestilence  189 

Salomon  King 191 


Salomon's  Decision 
Salomon's  Temple       .     . 
Furniture  of  the  Temple 
Dedication  of  the  Temple 
Queen  of  Saba       .    . 
Fall  of  Salomon      .     . 
Counsellors  of  Roboam 
The  disobedient  Prophet 
Death  of  Zambri    ,     . 
Elias  fed  by  Ravens    . 
Sacrifice  of  Elias  .     . 
Flight  of  Elias       .     . 
Piety  of  King  Josaphat 
Death  of  Achftb      .     . 
Elias  taken  up  to  Heaven 
First  Miracles  of  Eliseus 


193 
194 
196 
198 
399 
200 
202 
203 
205 
207 
208 
210 
212 
213 
215 
217 


Page. 

Other  Miracles  of  Eliseus  .  218 
Naaman   healed  of   his  Le- 
prosy       220 

Siege  of  Samaria   ....  222 

Prediction  of  Eliseus      .     .  224 

Jezebel  devoured  by  Dogs  226 

A  dead  Man  raised  to  Life  228 

Zacharias  stoned  to  Death  230 

The  Prophet  Jonas     .     .     .  232 

Penitence  of  the  Ninivites  .  234 

Jonas's  Complaint       .     .     .  235 

Impiety  of  Achaz   ....  236 
Destruction  of  the  Kingdom 

of  Israel 238 

The  Virtues  of  Tobias     .     .  239 

Young  Tobias  and  his  Angel  241 
Old  Tobias  recovers  his  Sight  243 

Ezechias  King  of  Juda   .    .  246 

The  Prophet  Isaias     .     .     .  247 

Defeat  of  Sennacherib   .     ,  249 

Ezechias  restored  to  Health  250 

Pride  of  Holofernes    ...  252 

Fortitude  of  Judith     ...  254 

Triumph  of  Judith       ...  255 

Piety  of  King  Josias  .     .     .  258 

Siege  of  Jerusalem     .     .     .  260 
Destruction  of  the  Kingdom 

of  Juda 262 

The  Prophet  Jeremiah  .  .  263 
The  Prophet  Baruch  .  .  264 
The  twelve  minor  Prophets  266 
The  Prophet  Ezechiel  .  .  268 
Ezechiel's  Vision  of  Bones  269 
The  Prophet  Daniel  ...  271 
Chastity  of  Susanna  .  .  .  273 
Nabuchodonosor's  Dream  .  275 
Hebrews  in  the  fiery  Fur- 
nace        276 

Nabuchodonosor's    Chastise- 
ment        278 

Idol  of  Bel  and  the  Dragon  280 
Daniel  in  the  Lions'  Den     .  282 
Visions  of  Daniel   ....  284 
King  Baltassar's  Condemna- 
tion    286 

Daniel  amongst  the  Lions   .  288 

Afflictions  of  Job    ....  290 

Friends  of  Job   .     .         .    .  292 

Temple  of  Jerusalem  rebuilt  293 

Queen  Esther 296 

Triumph  of  Mardochai   .  298 

Punishment  of  Aman       .     .  300 

Walls  of  Jerusalem  rebuilt  301 


TABLE. 


475 


Chastisement  of  Heliodorus 
Signs  in  the  Heavens  .  , 
Martyrdom  of  Eleazar  .  . 
Martyrdom    of  the    Macha- 

bees 

Generosity  of  Mathathias  . 
Judas  Machabeus  .... 


Page. 

Pfefe. 

303 

Victories   of  Judas   Macba* 

305 

beus 

314 

307 

Death  of  Antiochus    .    .    . 

316 

Courage  of  Eleazar    .    .    . 

318 

309 

Death  of  Judas  Machabeus 

319 

311 

Jonathan  High-Priest      .     . 

322 

312 

Simon  High-Priest     .    .    . 

324 

TABLE 


HISTORY    OF    THE   NEW   TESTAMENT. 


Page. 
Saint  Matthew  the  Evan- 
gelist     329 

Samt  Mark  the  Evangelist  330 
Saint  Luke  tlie  Evangelist  310 
Saint  John  the  Evangelist  .  333 
Annunciation  of  the  blessed 

Virgin 335 

Visitation     of    the    blessed 

Virgin 337 

Birth  of  Jesus  Christ  .  .  338 
SiicphcrdsatthoCrib  in  Beth- 

lolicm 340 

Circumcision  of  Jesus  Christ  341 
Adoration  of  the  Kings  .  .  342 
Purification    of   the    blessed 

Virgin 344 

Flight  into  Egypt  ....  346 
JostiM  amidst  the  Doctors  .  348 
Rapt  ism  ofJusus  Christ  .  •  349 
JcsuM  Clirist  in  Uio  AVildor- 

IK'HS       350 

Miirriagp  at  Cana  in  Galilee    352 

Nirodnnus 354 

The  Samaritan  Woman  .  .  355 
Tho  Storm  apprn-Mod  .  ,  ,  357 
The  Domoniuc  cured  .  •  358 
Tlic  Paralytic 360 


Election  of  tho  twelve  Apo9- 

Ues 361 

Christ  upon  the  Mountain  .  368 
The  Lieper  and  Centurion  .  364 
The  Widow's  Son  ofNaim  .  366 
Mary  Magdalene  .  .  •  •  367 
Parable  or  the  Sower  .  .  369 
Decollation  of  John  the  Btp-^ 

tist 870 

Miracle  of  the  Loavea  and 

Fishet 379 

Saint  Pet«r  upon  the  Watora  874 
Jetus  the  living  Braail  .  .  87S 
Trnnnfiguratioo  of  our  Lord  877 
A  Child  U)o  Model  of  Uanrili- 

if 899 

The  ten  Lepers  •  .  .  •  880 
The  Woman  taken  in  Adnllefy  888 
The  Man  who  had  been  born 

blind 884 

The  good  Samaritan  •  •  886 
Martha  and  Mary  ....  887 
Folly  of  Riches  .889 

The  prodipl  Son  ....  891 
The  rich  ulntton  .  .  .  1S3 
The  Phariaee  and  Pohliean  894 
Workmen  of  the  Vineyard      396 


476 


TABLE. 


Page. 

Lazarus  raised  to  Life     .    .  397 

Zacheus 399 

Triumph  of  Jesus  Christ  .  401 
Zeal  of  Jesus  Christ  ...  402 
The  wedding  Garment  .  .  403 
Parable  of  the  Talents  .  .  405 
The  last  Judgment  ...  407 
The  last  Supper  ....  408 
Jesus  in  the  Garden  .  .  .  410 
Jesus  taken  by  the  Jews  .  412 
Jesus  before  Caiphas  .  .  413 
Jesus  before  Pilate  .  .  .  415 
Behold  the  Man  ....  418 
Jesus  carries  his  Cross  .  .  419 
Jesus  upon  Mount  Calvary  420 
Jesus  in  the  Sepulchre  .  .  423 
Resurrection  of  Jesus  Christ  424 
Disciples  of  Emaus  .  .  .  426 
Christ's  Charge  to  Saint  Pe- 
ter       427 

Ascension  of  our  Lord     .     .  429 

Descent  of  the  Holy  Ghost  431 

Cure  of  the  lame  Man     .    .  432 


Page 
Ananias  and  Saphira       .     .    434 
Martyrdom    of    Saint    Ste- 
phen     .......    436 

Samaritans  baptized  and  con- 
firmed     438 

Conversion  of  Saul  .  .  .  440 
Cornelius  baptized  .  .  .  442 
Saint  Peter  delivered  out  of 

Prison 444 

Labours  of  Saint  Paul  .  .  446 
Sufferings  of  Saint  Paul  .  449 
Revelations  of  Saint  John  .  452 
Opening  of  the  Heavens  .  454 
The  seven  Seals  ....  456 
The  seven  Trumpets       .     .    458 

The  Locusts 459 

The  mysterious  Book  .  .  460 
Death  of  the  two  Prophets  461 
Beasts  of  the  Apocalypse  .  463 
The  seven  Vials  ....  465 
Ruin  of  Babylon  ....  467 
The  Dragon  bound  in  Chains  468 
The  New  Jerusalem  .    .         470 


'-^^^ 


Eb': 


